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COUNT   LEO  TOLSTOY 


CHRISTIANITY   AND 
PATRIOTISM 

WITH  PERTINENT  EXTRACTS  FROM  OTHER  ESSAYS 


COUNT   LEO   TOLSTOY 


TRANSLATED  BY  PAUL  BORGER 
AND  OTHERS 


CHICAGO 

THE  OPEN  COURT  PUBLISHING  CO. 

LONDON    AGENTS 

KEGAN  PAUL,  TRENCH,  TRUBNER  &  CO.,  LTD. 
1905 


CONTENTS. 


Page. 

Prefatory    Note    3 

Christianity  and  Patriotism.  Translated  by  Paul  Borger..  5 
Overthrow  of  Hell   and  Its  Restoration.    Translated  by 

V.  Tchertkoff   51 

Appeal  to  the  Clergy.    Translated  by  Aylmer  Maude 63 

Answer  to  the  Riddle  of  Life.     Translated  by  Ernest  H. 

Crosby    78 

Views  on  the  Russo-Japanese  War.    Translated  for  the 

London   Times    85 

Epilogue,   Patriotism  and  Chauvinism.     Paul  Carus 93 


PUBLISHERS'  PREFATORY  NOTE. 


Christianity  and  Patriotism,  by  Count  Tolstoy,  was  pub- 
lished in  Russian  in  1895  at  Geneva,  Switzerland,  where, 
however,  it  enjoyed  but  a  limited  circulation  since  its  read- 
ers were  restricted  to  the  Russian  exiles  residing  in  Western 
Europe.  The  present  translation  appeared  originally  in  The 
Open  Court,  and  is  now  republished  on  account  of  the  preva- 
lent interest  in  Russian  aflfairs.  At  the  time  of  its  first  ap- 
pearance, the  Countess  Tatiana  Tolstoy,  in  the  name  of  her 
father,  wrote  as  follows  to  the  Editor  of  The  Open  Court,  for 
the  purpose  of  authorizing  the  present  translation :  *'My 
father  bade  me  write  and  tell  you  that  he  will  be  very  happy 
to  have  his  sketch  appear  in  your  journal,  which  he  ap- 
preciates very  much,  and  always  reads  with  great  interest 
and  pleasure." 

Our  frontispiece,  which  is  from  a  photograph  taken  in 
Moscow,  is  highly  characteristic  of  the  extraordinary  Rus- 
sian. 

In  addition  to  the  essay  on  "Christianity  and  Patriotism," 
we  include  in  this  little  book  a  number  of  extracts  which 
characterize  the  world-conception  of  Tolstoy.  That  we  do 
not  agree  with  the  venerable  author  in  some  of  his  most 
essential  views,  does  not  prevent  us  from  admiring  his 
earnestness  and  genius.  Our  readers  will  find  an  apprecia- 
tive criticism  of  his  views  in  the  epilogue. 

Paul  Carus, 
Manager  of  Open  Court  Publishing  Company. 


CHRISTIANITY  AND  PATRIOTISM. 


FOUR  years  ago  there  came  to  Russia  a  well-known 
French  agitator  for  war  with  Germany,  who  es- 
sayed to  prepare  the  ground  for  a  Franco-Russian 
Alliance.  He  paid  us  a  visit  in  our  village.  We  were 
then  in  the  field  making  hay.  On  our  return  we  made 
his  acquaintance,  and  during  lunch  he  told  us  about 
his  service  in  the  war  of  1870,  how  he  was  taken 
prisoner,  how  he  escaped,  and  how  he  had  given  a 
patriotic  pledge  never  to  cease  agitating  for  war  with 
Germany  until  France  had  redeemed  her  glory  and 
integrity. 

All  the  pleadings  of  our  guest  about  the  necessity 
of  an  alliance  between  Russia  and  France  for  the  pur- 
pose of  restoring  France's  former  boundaries,  power, 
and  glory,  and  in  the  interest  of  our  own  safety  against 
Germany's  evil  designs,  met  with  no  success.  To  his 
arguments  that  France  could  not  rest  satisfied  until 
her  provinces  were  restored  to  her,  we  answered  that 
neither  could  Prussia  rest  satisfied  until  she  had 
avenged  herself  for  Jena,  and  that,  should  the  French 


6  CHRISTIANITY  AND  PATRIOTISM. 

revanche  be  successful  now,  Germany  would  still  have 
to  square  matters  up  again,  and  so  on  ad  infinitum. 

To  his  argument  that  the  French  are  bound  to  lib- 
erate their  brethren  in  Alsace-Lorraine,  we  answered 
that  the  condition  of  the  inhabitants,  of  the  majority 
of  the  laboring  men  of  Alsace-Lorraine,  was  hardly 
worse  now,  under  the  German  rule,  than  it  had  been 
before  under  the  French  rule.  And  for  the  simple 
reason  that  certain  Alsatians  preferred  to  be  French 
citizens,  or  that  because  he,  our  guest,  desired  to  vin- 
dicate the  glory  of  the  French  arms,  it  by  no  means 
followed  that  we  should  deliberately  bring  about  the 
appalling  evils  incident  to  war ;  in  fact,  we  could  not 
sacrifice  to  that  end  a  single  human  life. 

Furthermore,  being  Christians,  we  could  not  ap- 
prove of  war,  because  war  requires  the  slaughter  of 
men,  whereas  Christianity  not  only  forbids  all  mur- 
der, but  actually  demands  the  exercise  of  benevolence 
towards  all  men,  who  are  our  brethren,  without  regard 
to  nationality.  A  Christian  government,  we  said,  in 
undertaking  a  war,  in  order  to  be  consistent,  ought  not 
only  to  remove  the  crosses  from  its  churches,  dedicate 
its  temples  to  other  purposes,  give  the  clergy  a  different 
occupation,  and  forbid  the  circulation  of  the  New 
Testament, — but  it  should  also  renounce  all  the  pre- 
cepts of  morality  that  follow  from  the  Christian  doc- 
trines. Oesi  a  prendre,  ou  a  laisser,  we  told  him.  To 
draw  people  into  a  war  before  Christianity  had  been 
stamped  out  of  existence,  would  be  a  deceit  and  a 


CHRISTIANITY  AND  PATRIOTISM.  7 

fraud,  but  one  which  nevertheless  is  practised  right 
along.  As  for  our  own  part,  we  had  seen  into  that 
deceit  and  could  not  submit  to  it. 

As  there  was  neither  music,  champagne,  nor  any- 
thing else  befogging  our  heads,  our  guest  only  shrugged 
his  shoulders,  and  with  the  habitual  French  amiability 
told  us  that  he  was  very  grateful  for  the  cordial  hospi- 
tality which  he  found  in  our  home,  and  extremely  re- 
gretted that  his  ideas  had  not  met  with  a  similar  wel- 
come* 

n. 

After  the  foregoing  conversation  we  went  out  into 
the  fields,  and,  hoping  to  find  there  among  the  people 
more  sympathy  for  his  ideas,  he  requested  me  to  trans- 
late to  an  old  and  sickly,  but  still  industrious,  moujik, 
Procophy,  our  comrade  in  toil,  his  plan  of  action 
against  the  Germans,  which  consisted,  as  he  expressed 
it,  in  squeezing  from  both  sides  the  German  who  stood 
between  the  Russians  and  the  French.  The  French- 
man presented  his  idea  to  Procophy  graphically  by 
placing  his  white  fingers  against  the  sweaty  sides  of 
the  peasant. 

I  remember  Procophy's  good-natured  and  derisive 
surprise  when  I  explained  to  him  the  Frenchman's 
words  and  gestures.  Procophy  evidently  considered 
his  proposition  about  the  squeezing  of  the  Germans 
as  a  joke,  never  entertaining  the  idea  that  a  mature 


8  CHRISTIANITY  AND  PATRIOTISM. 

and  learned  man  could  talk  in  a  sober  state  about  the 
desirability  of  war. 

"Well,  suppose  we  do  squeeze  him  from  both 
sides,"  he  answered,  pitting  joke  against  joke,  "we'll 
have  him  cornered,  won't  we?  We  ought  to  give  him 
some  room,  too. 

I  translated  the  answer  to  my  guest. 

*^ Dites  lui  que  nous  aimons  les  Russes,^*  he  said. 
These  words  perplexed  Procophy  even  more  than  the 
proposition  about  squeezing  the  German,  and  he  grew 
suspicious. 

*  *  Who  is  he  ?  "  he  inquired  of  me,  looking  distrust- 
fully at  my  guest.  I  told  him  that  he  was  a  French- 
man, a  man  of  wealth, 

"What  is  his  business  ? "  was  his  next  question.  I 
told  him  again  that  he  had  come  here  to  effect  an  alli- 
ance between  the  Russians  and  the  French  in  case  of 
war  with  Germany.  Procophy  was  evidently  quite  dis- 
pleased, and,  turning  to  the  women  who  were  sitting 
near  a  pile  of  hay,  ordered  them  in  a  strict  tone  of 
voice,  which  fully  expressed  his  feelings,  to  go  on 
with  their  work. 

"  Here,  you  old  crones,"  he  said,  "wake  up,  bestir 
yourselves  !  Now  is  the  time  for  squeezing  the  Ger- 
man. The  hay  is  not  half  gathered  yet,  and  it  looks 
as  if  harvest  would  begin  in  a  few  days."  Then,  as  if 
being  loath  to  offend  a  stranger  and  a  visitor  by  his  re- 
marks, he  added,  shaping  his  stubby  teeth  into  a  good- 
natured  smile:  "Better  come   ;o  work  with  us,  and 


CHRISTIANITY  AND  PATRIOTISM.  Q 

let  the  German  go.  When  the  work  is  over,  we'll 
celebrate  it,  and  we'll  have  the  German  with  us,  too. 
He  is  a  man  like  ourselves." 

With  that  Procophy  shouldered  his  pitchfork  and 
joined  the  women. 

**  O,  ie  brave  homtne !"  laughingly  exclaimed  our 
polite  Frenchman. 

And  thus  ended  at  that  time  his  diplomatic  mis- 
sion to  the  Russian  people. 

The  sight  of  those  two  men>  so  diametrically  op- 
posed in  stations  of  life — on  the  one  hand,  the  well- 
fed  and  well-groomed  Frenchman,  with  a  silk  hat  and 
a  long  coat  of  the  latest  cut,  vivacious  and  elegant 
and  in  the  best  of  health,  demonstrating  energetically 
with  his  white  hands  how  we  were  to  squeeze  the  Ger- 
man ;  and,  on  the  other,  the  ungainly  peasant,  with 
his  hair  full  of  hay,  his  skin  all  dried  up  from  hard 
work,  sun-burnt,  always  tired,  yet  toiling  hard  despite 
his  work-swollen  fingers,  in  home-made  overalls,  with 
old,  worn-out  sandals,  a  huge  pitchfork  of  hay  on  his 
shoulder,  and  moving  along  with  that  economical  gait 
which  is  so  characteristic  of  the  laboring  man — I  say 
the  sight  of  those  two  men,  so  different  in  all  respects, 
was  fraught  for  me  with  profound  significance  at  the 
time,  and  I  vividly  recollected  the  scene  on  the  occa- 
sion of  the  Toulon-Paris  festivities. 

The  one,  the  Frenchman,  impersonated  a  class  in 
the  world  who  had  grown  fat  on  the  people's  labor, 
men  who  afterwards  recklessly  used  that  people  as 


lO  CHRISTIANITY  AND  PATRIOTISM. 

food  for  powder ;  the  other,  Procophy,  was  a  type  of 
the  food-for-powder  class  who  had  sustained  and  put 
bread  into  the  mouths  of  all  those  who  were  afterwards 
to  lord  it  over -him. 


III. 

"Well,  but  the  French  have  been  deprived  of  two 
provinces,  two  favorite  children  have  been  torn  away 
from  their  mother.  Russia  cannot  permit  Germany  to 
make  laws  for  her  and  interfere  with  her  historical 
mission  in  the  East ;  nor  can  she  entertain  the  possi- 
bility of  losing,  like  the  French,  her  Baltic  Provinces, 
Poland,  or  the  Caucasus.  Germany,  too,  cannot  suf- 
fer the  thought  of  losing  those  advantages  as  regards 
France,  which  she  has  acquired  at  the  cost  of  such 
great  sacrifices.  England  cannot  afford  to  yield  her 
maritime  preponderance  to  some  one  else."  And  so 
on  ad  infinitum. 

In  such  arguments  it  is  generally  presumed  that 
the  Frenchman,  the  Russian,  the  German,  and  the 
Englishman  must  be  ready  to  sacrifice  everything  he 
has,  in  order  to  recover  the  lost  provinces,  in  order  to 
insure  their  influence  in  the  East,  in  order  to  rule  the 
seas,  etc. 

It  is  presumed  that  the  sentiment  of  patriotism,  in 
the  first  place,  is  always  innate  in  all  men,  and  sec- 
ondly, that  it  is  such  a  lofty  sentiment,  that,  where  it 
is  absent,  it  should  be  cultivated. 


CHRISTIANITY  AND  PATRIOTISM.  II 

Neither  the  one  nor  the  other  presumption  is  cor- 
rect. I  have  lived  for  half  a  century  in  the  midst  of 
the  Russian  people,  and  genuine  Russians  at  that,  and 
yet  in  all  that  time  I  have  never  seen  nor  heard  any 
manifestation  or  any  expression  of  such  a  sentiment, 
if  I  except  the  patriotical  formulas  which  are  learned 
in  military  service  or  from  books,  and  which  are  after- 
wards mechanically  repeated  by  empty-headed  or  cor- 
rupt individuals.  I  have  never  heard  among  the  mass 
of  the  people  themselves  any  expression  of  patriotic 
sentimentality.  On  the  contrary,  I  have  repeatedly 
heard  from  earnest  and  respectable  men  words  of  total 
indifference  and  even  of  contempt  for  all  manifesta- 
tions of  patriotism.  I  have  also  observed  the  same 
phenomenon  among  the  workingmen  of  other  coun- 
tries, and  my  observations  have  been  corroborated 
time  and  again  by  intelligent  Frenchmen,  Germans, 
and  Englishmen. 

The  working  people  are  too  much  preoccupied 
with  the  absorbing  business  of  gaining  a  subsistence 
to  bother  about  the  political  questions  that  evoke  the 
sentiment  of  patriotism.  The  questions  of  Russia's 
influence  in  the  East,  of  German  unity,  of  the  resto- 
ration of  the  French  provinces,  etc.,  do  not  interest 
him,  because,  first,  he  is  generally  ignorant  of  the  cir- 
cumstances at  the  origin  of  those  questions,  and  also 
because  his  interests  in  life  are  totally  independent  of 
political  and  state  interests. 

To  a  man  of  the  people  it  is  indifferent  where  this 


12  CHRISTIANITY  AND  PATRIOTISM. 

or  that  boundary-line  is  marked  out,  who  shall  possess 
Constantinople,  whether  Saxony  shall  or  shall  not  be- 
come a  member  of  the  German  Union,  or  whether 
Australia  and  the  Matabeleland  shall  belong  to  Eng- 
land ;  he  is  even  indifferent  as  to  whom  he  has  to  pay 
his  taxes  to,  and  as  to  which  army  his  sons  serve  in. 
But  it  is  all  important  for  him  to  know  the  amount 
of  his  tax,  the  length  of  the  military  service,  the  time 
he  will  have  to  pay  for  his  land  in,  or  how  much  he  can 
get  for  his  work.  All  these  are  questions  independent 
of  general  state  or  political  interests. 

And  so  it  happens  that  despite  all  the  energetic 
measures  resorted  to  by  governments  to  imbue  the 
people  with  a  sentiment  of  patriotism  and  to  suppress 
the  sprouting  of  socialistic  ideas,  yet  the  latter  are 
constantly  striking  deeper  roots  among  the  masses, 
while  the  spirit  of  patriotism,  so  skilfully  nourished  by 
the  government,  is  not  only  not  affecting  them,  but  is 
slowly  disappearing,  and  now  lingers  only  among  the 
higher  classes  whose  purposes  it  serves.  If  it  happens 
sometimes  that  patriotism  does  get  possession  of  the 
masses,  it  is  only  because  the  masses  have  been  sub- 
jected to  vigorous  hypnotic  influence  by  the  govern- 
ment and  the  ruling  classes,  and  it  lives  only  as  long 
as  that  influence  lasts. 

Thus,  for  instance,  in  Russia,  where  patriotism  in 
the  shape  of  love  for  and  loyalty  to  the  Church,  the  Tzar 
and  the  mother  country  is  excited  in  the  Russian  peo- 
ple by  all  available  means,  through  the  medium  of  the 


CHRISTIANITY  AND  PATRIOTISM.  I3 

churches,  the  schools,  the  press,  and  the  most  varied 
kinds  of  ceremonies, — notwithstanding  all  this,  I  say, 
the  Russian  laboring  man,  who  constitutes  one  hun- 
dred millions  of  the  Russian  people,  despite  his  unde- 
served reputation  of  being  especially  loyal  to  his  faith, 
his  Tzar,  and  his  mother  country,  is  a  race  of  men  the 
most  free  imaginable  from  the  illusions  of  patriotism 
and  of  loyalty  to  his  creed,  his  Tzar,  and  his  country. 
As  to  his  faith,  that  orthodox,  governmental  faith, 
he  hardly  knows  what  it  is,  and  no  sooner  does  he 
know  it  than  he  abandons  it  and  becomes  a  rationalist ; 
in  other  words,  he  embraces  a  faith  which  can  neither 
be  attacked  nor  defended.  As  to  his  Tzar,  notwith- 
standing the  continual  and  forceful  admonitions  he  re- 
ceives on  this  head,  he  treats  him  as  he  does  all  des- 
potic authorities,  if  not  condemning  him  outright,  yet 
regarding  him  with  absolute  indifference.  And  as  to 
his  mother  country,  if  we  do  not  understand  by  that 
his  village  or  township,  he  is  either  absolutely  ignorant 
of  what  it  is,  or  else  he  makes  no  distinction  between 
it  and  the  surrounding  States.  Formerly  the  Russian 
emigrants  used  to  go  to  Austria  and  to  Turkey ;  and 
in  the  same  manner  now  they  settle  indifferently  within 
the  Russian  domain  or  outside  it,  in  China  or  else- 
where. 

IV. 

An  old  friend  of  mine,  D.,  was  wont  to  pass  his 
winters  on  his  Russian  estate,  or  rather  in  his  village. 


14  CHRISTIANITY  AND  PATRIOTISM, 

while  his  wife,  whom  he  visited  occasionally,  lived  in 
Paris.  It  was  a  habit  of  his,  on  long  wintry  evenings, 
to  have  a  chat  with  an  illiterate  but  very  intelligent 
and  respectable  moujik, — the  village  marshal, — who 
would  then  bring  in  to  him  his  daily  report.  The  sub- 
ject of  that  talk  was  usually  the  superiority  of  the 
French  governmental  system  over  ours.  This  was  on 
the  eve  of  the  last  Polish  revolt,  and  the  intermed- 
dling of  the  French  government  in  our  affairs  was 
much  resented.  The  Russian  patriotic  press  was  rav- 
ing with  indignation  at  such  conduct,  and  had  suc- 
ceeded in  so  inflaming  the  ruling  classes  that  the  sit- 
uation was  becoming  very  critical,  and  there  was  con- 
siderable talk  of  war. 

My  friend,  having  read  the  papers,  was  enlighten- 
ing the  marshal  on  the  existing  relations  between 
Russia  and  France.  Being  under  the  influence  of  the 
press,  my  friend  was  telling  him  that  in  case  of  war 
(he  was  a  military  man  in  retirement)  he  would  join 
the  army  and  fight  the  French.  At  that  time  revanche 
against  the  French  seemed  the  proper  thing  for  pa- 
triotic Russians  on  account  of  the  disaster  of  Sebas- 
topol. 

"Why,  what  is  the  use  of  going  to  war  ?"  inquired 
the  marshal. 

' '  What  ?  Would  you  permit  the  French  to  dictate 
to  us  ?  " 

"But  you  said  yourself  that  things  were  better  ar- 
ranged in  their  country,"  the  marshal  replied  quite 


CHRISTIANITY  AND  PATRIOTISM.  If 

earnestly.  "Why  not  let  them  arrange  things  the 
same  over  here  ?  " 

My  friend  told  me  that  this  argument  had  struck 
him  so  forcibly  that  he  was  unable  to  make  a  reply, 
and  that  he  only  laughed,  as  people  do  on  awakening 
from  a  deceptive  dream. 

Similar  reasoning  may  be  heard  from  every  sober- 
minded  Russian  workingman,  provided  he  is  not  un- 
der the  hypnotic  influence  of  the  government.  They 
tell  us  about  the  love  of  the  Russian  people  for  their 
religion,  their  Tzar,  and  their  country,  and  yet  there 
is  not  a  community  of  peasants  in  all  Russia  that 
would  hesitate  between  the  two  following  places  of 
domicile :  One  in  Russia,  their  own  adored  country, 
with  the  Russian  Father-Tzar,  as  they  call  him  in  the 
books,  and  with  the  holy  Orthodox  faith,  but  with 
less  and  poorer  land ;  and  the  other  one  outside  of 
Russia,  in  Prussia,  China,  Turkey,  or  Austria,  with- 
out the  Father  White  Tzar  and  the  Orthodox  faith, 
but  with  more  and  better  land.  The  question  under 
which  government  he  must  live  (he  knows  that  every 
government  will  pluck  him  alike)  has  infinitely  less 
importance  for  the  Russian  peasant  than  the  question 
whether  the  water  is  good,  whether  the  soil  is  of  the 
right  kind,  and  whether  his  cabbage  grows  well. 

It  may  be  said,  however,  that  this  indifference  of 
the  Russians  comes  from  the  knowledge  that  they  will 
fare  better  under  any  government  than  they  do  under 
their  own,  there  being  none  worse  in  Europe  than  the 


l6  CHRISTIANITY  AND  PATRIOTISM. 

Russian.  But  this  is  not  true;  for  we  observe  the 
same  phenomenon  among  the  Enghsh,  the  Dutch, 
and  the  German  emigrants  who  go  to  America,  and 
among  others  who  come  to  Russia. 

The  shifting  of  the  European  populations  from  one 
rule  to  another — from  the  Turkish  to  the  Austrian,  or 
from  the  French  to  the  German — is  fraught  with  so 
few  changes  in  their  condition  of  life,  that  in  no  case 
can  it  arouse  discontent  among  the  working  classes, 
provided  they  are  not  excited  artificially  by  the  gov- 
ernments and  by  the  ruling  classes. 


T. 


As  a  proof  of  the  existence  of  patriotism  people 
are  wont  to  adduce  its  manifestation  during  great 
crises  and  festivities,  as,  for  instance,  in  Russia  dur- 
ing a  coronation,  or  in  France  at  the  time  of  the  de- 
claration of  war  against  Prussia,  or  in. Germany  during 
the  celebration  of  victories. 

But  one  ought  to  know  how  these  manifestations 
are  prepared. 

The  popular  enthusiasm  is  prepared  mostly  arti- 
ficially by  those  whose  interests  it  serves ;  the  degree 
of  enthusiasm  exhibited  shows  only  the  degree  of  skill 
on  the  part  of  the  managers.  This  business  is  one 
of  long  standing,  and,  consequently,  the  expert  man- 
agers of  popular  enthusiasm  sometimes  display  a  high 
degree  of  originality. 


I  CHRISTIANITY  AND  PATRIOTISM.  17 

When  Alexander  II.  was  the  heir  apparent  to  the 
throne,  and,  as  the  hereditary  custom  was,  commanded 
the  Preobrajensky  regiment,  he  happened  to  visit  it 
one  day  in  its  camp.  No  sooner  had  the  soldiers  per- 
ceived his  carriage  than  they  came  running  out  of 
their  tents  in  their  shirt  sleeves  and  received  their 
most  august  commander,  as  they  have  it  in  the  books, 
so  enthusiastically,  that  many  of  them  actually  made 
the  sign  of  the  cross  as  they  ran  at  full  speed  after  his 
carriage.  All  who  witnessed  the  scene  were  deeply 
moved  by  this  expression  of  naive  loyalty  and  love  on 
the  part  of  the  Russian  soldier  towards  their  Tzar  and 
his  heir,  and  by  the  apparently  spontaneous  religious 
enthusiasm  which  was  exhibited  in  the  soldiers'  faces 
and  actions,  and  especially  in  their  making  the  sign 
of  the  cross. 

Yet  all  this  had  been  artificially  prepared  before- 
hand, in  the  following  manner.  After  the  reguh  r  re- 
view, on  the  eve  of  the  foregoing  occurrence,  the 
Tzarevitch  informed  the  brigade  commander  thAt  he 
intended  to  pay  a  visit  to  his  regiment  on  the  morrow. 

"When  shall  I  expect  Your  Imperial  Majesty?" 
was  the  answer. 

"In  the  evening.  But  make  no  demonstrations, 
please. " 

As  soon  as  the  Tzarevitch  left,  the  brigadier  called 
the  company-commanders  together  and  ordered  them 
to  see  to  it  that  on  the  morrow  all  the  men  sLould 
have  clean  shirts  on,  and  that  as  soon  as  the}  per  • 


1 8  CHRISTIANITY  AND  PATRIOTISM. 

ceived  the  Tzarevitch's  carriage — which  would  be  sig- 
nalled to  them — they  should  run  out  to  meet  him,  one 
and  all,  with  loud  "hurrahs,"  and  that  every  tenth 
man  in  the  company  should  make,  in  running,  the 
sign  of  the  cross.  The  first  sergeants  went  to  their 
companies,  drew  them  up  in  files  and,  counting  from 
the  right,  stopped  at  every  tenth  man:  "One,  two, 
three  .  .  .  eight,  nine,  ten, — Sidorenko,  you'll  cross ; 
one,  two,  three,  four.  .  .  etc.,  Ivanow  will  cross." 
Everything  was  done  as  ordered,  and  the  impression 
of  enthusiasm  was  complete  on  the  'izarevitch,  as  it 
was  also  on  all  present,  on  the  officers,  the  soldiers 
themselves,  and  even  on  the  brigade-commander  who 
was  the  author  of  the  whole  proceeding.  In  this  man- 
ner, although  perhaps  in  not  so  coarse  a  form,  patri- 
otic manifestations  are  prepared  everywhere. 

Thus,  wherever  the  authorities  succeed,  by  a  series 
of  simultaneous  and  concerted  measures,  which  are 
always  at  their  command,  in  bringing  the  vulgar 
masses  into  an  abnormally  excited  state,  they  say  to 
us  :  Behold,  this  is  a  spontaneous  manifestation  of  the 
popular  will.  Such  manifestations  as  recently  took 
place  in  Toulon  and  in  Paris,  or  in  Germany  during 
the  reception  of  the  Emperor  and  Bismarck,  or  such  as 
take  place  in  Russia  during  all  solemnities,  only  prove 
that  the  means  of  exciting  the  masses  which  are  lodged 
in  the  hands  of  the  authorities  and  the  ruling  classes, 
are  so  powerful  that  those  possessing  them  can  call 
forth  at  any  time  any  kind  of  manifestation  they  wish, 


CHRISTIANITY  AND  PATRIOTISM.  XQ 

by  simply  appealing  to  the  people's  patriotic  senti- 
ments. But  on  the  other  hand,  nothing  proves  so  effec- 
tively the  absence  of  patriotism  in  the  people  as  just 
these  tremendous  efforts,  which  are  periodically  made 
by  the  authorities  and  ruling  classes  for  artificially  ex- 
citing the  patriotism  of  the  people. 

If  the  patriotic  spirit  is  so  innate  in  the  people, 
why  not  let  it  show  itself  freely  and  of  its  own  accord, 
instead  of  exciting  it  continually  by  all  sorts  of  artifices? 
Let  them  stop  in  Russia,  for  a  while  at  least,  the  prac- 
tice of  compelling  the  people  to  swear  allegiance  to 
every  new  Tzar,  let  them  cease  saying  solemn  prayers 
for  the  Tzar  during  every  mass,  let  them  cease  cele- 
brating his  birthdays  with  the  ringing  of  bells,  with 
illuminations  and  the  compulsory  stoppage  of  work  ; 
let  them  cease  placing  his  image  in  every  public  place, 
let  them  cease  printing  his  name  in  large  letters  in  all 
the  prayer-books,  calendars,  and  text-books ;  let  them 
cease  extolling  him  in  all  the  books  and  papers  which 
are  printed  for  that  purpose ;  let  them  cease  throwing 
people  into  prison  for  the  least  disrespectful  word  said 
of  him, — let  them  cease  doing  all  such  things,  and  then 
we  shall  see  how  much  inclination  there  is  inborn  in 
the  Russian  people,  in  the  genuine  working  classes,  in 
Procophy,  in  Ivan,  to  adore  his  Tzar,  who  for  his 
pains  delivers  him  into  the  hands  of  the  landed  pro- 
prietor and  the  rich  capitalist. 

Thus  it  is  in  Russia.  And  it  is  so  elsewhere.  Let 
the  ruling  classes  of  other  countries,  of  Germany,  of 


20  CHRISTIANITY  AND  PATRIOTISM. 

France,  of  Italy,  and  the  rest,  cease  exciting  the  pa- 
triotism of  their  people  and  we  shall  see  how  innate 
this  imaginary  spirit  is  in  the  populations  of  our  time. 

Their  method,  however,  is  to  befog  the  minds  of 
the  people  from  infancy  by  every  possible  means — by 
the  perversion  of  educational  text- books,  by  the  cele- 
bration of  public  masses,  by  sermons,  speeches,  books, 
papers,  and  monuments.  They  gather  together  a  few 
thousand  people  by  bribery  or  by  force,  further  increas- 
ing their  number  by  loafers,  and  when  this  mob  amid 
the  booming  of  cannon  and  the  strains  of  music,  blinded 
by  all  sorts  of  glitter,  yells  what  has  been  suggested 
to  it  beforehand,  they  call  it  an  expression  of  the  pop- 
ular will. 

But,  in  the  first  place,  it  is  only  about  one  ten- 
thousandth  part  of  the  whole  population  who  do  the 
yelling  during  such  festivities ;  in  the  second  place, 
out  of  all  this  mass,  about  one-half  is  gathered  by  some 
strong  attraction,  if  not  collected  forcibly,  as  is  done  in 
Russia ;  in  the  third,  out  of  all  those  thousands  only  a 
few  score  really  know  what  is  the  matter,  while  the 
rest  would  yell  and  wave  their  caps  just  as  frantically 
if  something  else  and  exactly  the  contrary  took  place 
in  its  stead  ;  and  lastly,  the  police  are  always  present 
on  such  occasions  ready  to  grab  any  one  who  has  the 
hardihood  or  misfortune  to  yell  something  di^erent 
from  what  has  been  prescribed  by  the  authorities. 

In  France,  under  Napoleon  I.,  they  welcomed  with 
the  same  enthusiasm  the  war  against  Russia,  as  they 


CHRISTIANITY  AND  PATRIOTISM.  21 

did  later  Alexander  I.  against  whom  that  war  had  been 
waged ;  and  then  again  they  greeted  with  enthusiasm 
Napoleon,  and  later  the  allies,  and  then  the  Bourbons, 
the  Orleans,  the  Republic,  Napoleon  III.,  and  Bou- 
langer.  In  Russia  they  receive  equally  well,  to-day 
Peter,  to-morrow  Catherine,  the  day  after  Paul,  Alex- 
ander, Constantine,  Nicolas,  Prince  Leichtenberg,  the 
Slavonian  brethren,  the  Prussian  king,  and  the  French 
sailors,  or  in  fact  any  one  whom  the  authorities  wish 
them  to  welcome.  The  same  takes  place  in  England, 
in  America,  in  Germany,  and  in  all  other  countries. 
The  so-called  patriotism  of  our  time  is,  on  the  one 
hand,  a  tertain  mood,  or  frame  of  mind,  which  is  being 
constantly  aroused  in  the  people  and  maintained  by 
school,  religion,  and  a  venal  press,  to  suit  the  wishes 
of  the  government ;  and  on  the  other  hand,  it  is  a  tem- 
porary excitement  aroused  in  the  lower  classes — who 
are  both  morally  and  intellectually  inferior — by  the 
ruling  classes,  and  then  vaunted  by  them  as  the  will 
of  the  whole  people. 

"But,"  some  one  will  say,  "granting  the  people 
are  void  of  the  sentiment  of  patriotism,  the  reason  is 
they  have  not  as  yet  reached  the  plane  of  this  lofty 
sentiment,  which  is  a  marked  characteristic  of  every 
educated  man.  And  if  they  have  not  yet  acquired  this 
sentiment,  they  must  be  educated  to  it.  This  is  just 
what  the  government  is  doing." 


22  CHRISTIANITY  AND  PATRIOTISM. 

Such  remarks  are  generally  heard  from  representa- 
tives of  the  ruling  classes,  who  are  so  confident  that 
patriotism  is  a  lofty  sentiment,  that  the  simple  men  of 
the  people,  not  experiencing  that  sentiment  them- 
selves, have  a  consciousness  of  guilt,  and  at  once  seek 
to  assure  themselves  that  they  have  it,  or,  at  least 
feign  having  it. 

What  now  is  that  lofty  sentiment  which,  in  the 
opinion  of  the  ruling  classes,  should  be  ingrafted  in 
the  minds  of  the  people? 

Strictly  speaking,  it  is  nothing  more  nor  less  than 
the  preference  of  one's  own  government  and  people 
over  any  other  government  and  people,  a  sentiment 
well  expressed  in  the  German  patriotic  song : 

**  Deuischland,  Deutschland  iiber  A  lies." 

Replace  Deutschland  by  Russland,  Frankreich, 
Italien,  or  N.  N.,  and  you  have  an  extremely  lucid 
form  of  the  lofty  sentiment  of  patriotism.  It  may  be 
that  this  sentiment  is  very  desirable  and  very  useful 
to  the  authorities  and  to  the  integrity  of  States,  but 
one  cannot  help  seeing  that  it  is  not  in  any  respect 
lofty.  On  the  contrary,  it  is  very  stupid  and  immoral. 
It  is  stupid  because  if  every  State  considers  itself  the 
superior  of  all  others,  then  evidently  all  of  them  are 
wrong.  It  is  immoral  because  it  necessarily  leads 
every  man  who  possesse.<5  it  to  seek  advantages  for  his 
own  State  at  the  expense  of  other  States, — a  desire 
absolutely  antagonistic  to  the  fundamental  and  gener- 


CHRISTIANITY  AND  PATRIOTISM.  33 

ally  accepted  moral  law,  which  is :  Do  not  do  unto 
others  what  you  would  not  have  them  do  unto  you. 

Patriotism  could  be  a  virtue  in  the  ancient  world 
where  it  demanded  of  every  man  devotion  to  what  was 
then  the  highest  attainable  ideal,  that  of  the  mother- 
country.  But  how  can  it  be  a  virtue  in  our  day  when 
it  demands  what  is  contrary  to  the  ideal  both  of  our 
religion  and  morality, — the  denial  of  the  equality  and 
the  fraternity  of  man,  and  the  acknowledgment  of 
the  supremacy  of  one  State,  of  one  people  above  all 
others.  Furthermore,  this  sentiment  not  only  is  not 
a  virtue  now,  but  it  is  undeniably  a  vice.  Patriotism 
in  its  true  sense  has  neither  material  nor  moral  grounds 
for  existence. 

Patriotism  could  have  meaning  in  the  ancient 
world  where  every  people,  more  or  less  homogeneous 
in  its  composition  and  professing  the  same  state  creed, 
formed,  as  it  were,  an  island  in  the  midst  of  a  threat- 
ening sea  of  barbarians. 

It  is  clear  that,  under  such  circumstances,  patriot- 
ism, which  was  the  impulse  to  repel  invasions  of  bar- 
barians who  were  ready  to  overthrow  public  institu- 
tions, to  rob  and  to  capture  men  and  women,  was 
then  a  very  natural  sentiment,  and  the  man.  of  that 
time,  in  order  to  save  himself  and  his  countrymen, 
was  naturally  justified  in  preferring  his  own  people  to 
others,  and  in  cherishing  animosity  towards  the  sur- 
rounding barbarians,  and  even  in  killing  them  in  de- 
fence of  his  people. 


24  CHRISTIANITY  AND  PATRIOTISM. 

But  what  meaning  can  that  sentiment  have  in  our 
Christian  era?  What  justifies  a  man  now-a-days,  a 
Russian  for  instance,  in  killing  the  French,  or  the  Ger- 
mans ;  or  what  justifies  the  French  in  killing  the  Ger- 
mans, when  they  know  very  well,  however  ignorant 
they  may  be,  that  the  people  of  the  fellow-nation 
against  whom  their  patriotic  enmity  is  excited,  are  no 
barbarians,  but  men  like  themselves.  Christians,  often 
of  the  same  creed  and  denomination  as  they,  wishing 
nothing  but  peace  and  a  peaceful  exchange  of  the 
products  of  labor,  and,  furthermore,  having  the  same 
common  interests,  industrial,  or  commercial,  or  intel- 
lectual, or  all  three  together.  It  happens  very  fre- 
quently that  a  certain  portion  of  the  people  of  one  na- 
tion are  more  intimately  connected  with  the  people  of 
another  nation  than  with  their  own  countrymen,  as  is 
the  case  with  men  in  the  employment  of  a  foreigner, 
or  with  merchants  generally,  and  particularly  with 
men  of  science  and  artists. 

Besides,  the  very  conditions  of  life  have  changed 
in  our  times,  where  the  so-called  mother-country,  as 
distinguished  from  everything  around  it,  has  ceased 
to  be  so  well  defined  as  it  was  in  the  ancient  world, 
where  the  individuals  composing  it  belonged  to  the 
same  race  and  to  the  same  creed.  An  Egyptian's,  a 
Jew's,  a  Greek's  patriotism  is  clear  to  us.  In  defend- 
ing their  country  they  defended  their  race,  their  creed, 
their  institutions,  and  their  birthplace. 

But  in  what  does  the  patriotism  of  an  Irishman  in 


CHRISTIANITY  AND  PATRIOTISM.  25 

the  United  States  consist,  who  by  creed  belongs  to 
Rome,  by  race  to  Ireland,  and  by  residence  to  the 
United  States  ?  In  the  same  predicament  are  the  Bo- 
hemian in  Austria,  the  Pole  in  Russia,  Prussia,  and 
Austria,  the  Indian  in  England,  the  Tartar  and  the 
Armenian  in  Russia  and  Turkey.  And  leaving  aside 
individuals  of  subjugated  races,  the  citizens  even  of 
our  most  homogeneous  states,  such  as  Russia,  France, 
and  Prussia,  cannot  have  the  same  sentiment  of  pa- 
triotism as  that  which  characterised  the  ancients,  be- 
cause their  whole  life's  interests  frequently  lie  out- 
side their  nation  and  in  the  very  country  against  which 
their  patriotic  hatred  is  excited.  A  man's  family- 
interests  may  be  there  ;  his  wife  may  be  a  foreigner ; 
his  economical  interests,  his  capital  may  be  there; 
his  intellectual,  his  scientific,  and  artistic  interests, — 
they  all  may  be  abroad,  in  the  very  country  he  is  ex- 
pected to  make  war  against. 

Wh)'  patriotism  is  impossible  in  our  time  is  mainly 
because,  despite  all  our  efforts  to  suppress  the  ense 
of  Christianity  in  the  course  of  1800  years,  it  never- 
theless crops  out  into  our  lives  and  has  such  a  hold 
on  it,  that  even  men  most  coarse  and  stupid  cannot 
help  seeing  the  total  incompatibility  of  patriotism  with 
those  moral  precepts  which  guide  their  lives. 

VII. 

At  one  time,  patriotism  was  necessary  for  the  crea- 
tion and  the  defence  of  strong  States  composed  of 


26  CHRISTIANITY  AND  PATRIOTISM. 

heterogeneous  populations.  But  as  soon  as  Christian 
enlightenment  internally  transformed  and  gave  to  one 
and  all  of  these  States  the  same  foundation,  patriotism 
not  only  became  superfluous,  but  it  became  the  only 
obstacle  to  that  union  of  the  nations  for  which  they 
had  been  prepared  by  Christianity. 

The  patriotism  of  our  time  is  a  cruel  tradition  of 
the  past,  and  it  keeps  itself  alive  only  by  a  sort  of  in- 
ertia and  by  dint  of  the  efforts  of  the  ruling  classes, 
who  are  conscious  that  on  it  rests  not  only  their  au- 
thority, but  also  their  existence.  The  patriotism  of 
our  time  is  like  the  false  timbers  of  a  building,  which 
were  necessary  for  the  erection  of  the  building,  but 
which  have  not  been  removed  because  they  serve  a 
certain  purpose  to  a  few  men,  although  they  obstruct 
the  use  of  the  building. 

Among  Christian  peoples  there  cannot  exist  any 
cause  for  strife.  It  is  impossible  to  imagine  even  how 
and  why  Russian  and  German  workingmen  living  in 
their  respective  capitals  and  along  their  respective 
frontiers  and  toiling  peacefully  at  their  tasks,  should 
suddenly  commence  to  quarrel.  Much  less  is  it  possible 
to  imagine  the  enmity  of  a  Kazan  peasant  towards  the 
German  whom  he  is  supplying  with  wheat  and  who, 
in  his  turn,  is  furnishing  that  peasant  with  scythes 
and  all  sorts  of  agricultural  machinery.  The  same  ap- 
plies to  the  French,  the  German,  and  the  Italian  work- 
ingmen. It  is  even  ridiculous  to  think  of  any  quarrel 
among  men  of  science  and  art,  or  among  the  men  of 


CHRISTIANITY  AND  PATRIOTISM.  27 

letters  of  the  different  nationalities,  since  all  of  them 
have  the  same  common  interests,  totally  independent 
of  national  or  State  interests. 

But  the  governments  cannot  afford  to  let  people 
live  in  peace,  because  the  main,  if  not  the  only  excuse 
for  their  existence  is  the  pacification  of  the  people  and 
the  adjustment  of  international  difficulties.  With  that 
end  in  view,  the  governments  provoke  hostile  senti- 
ments among  the  people  under  the  cloak  of  patriotism 
and  then  pretend  to  labor  towards  a  pacific  settlement 
of  the  difl&culty.  They  are  just  like  the  Gypsies,  who, 
having  wrought  a  horse  to  a  high  pitch  of  excite- 
ment by  whipping  it  in  its  stall  and  by  other  nefarious 
means,  drag  it  out  by  the  halter  and  pretend  that  they 
cannot  manage  the  fiery  steed. 

We  are  assured  that  the  governments  are  very 
anxious  about  preserving  peace.  But  how  do  they 
preserve  it  ? 

People  live  happily  along  the  shores  of  the  Rhine, 
holding  peaceful  intercourse  with  one  another,  when 
suddenly,  through  the  quarrels  and  intrigues  of  kings 
and  emperors,  a  war  breaks  out,  and  it  becomes  nec- 
essary for  the  government  of  France  to  bring  some 
of  those  inhabitants  under  its  rule.  Centuries  pass, 
people  become  used  to  their  new  conditions,  when 
again  the  governments  commence  to  quarrel  and  go 
to  war  on  the  most  trifling  pretext,  and  this  time  the 
Germans  deem  it  necessary  to  bring  those  inhabitants 
back  under  their  rule.     In  this  manner  hatred  is  con- 


28  CHRISTIANITY  AND  PATRIOTISM. 

stantly  kept  up  between  the  French  and  the  Germans. 
Again,  the  Germans  and  the  Russians  are  living  hap- 
pily along  their  respective  frontiers,  exchanging  peace- 
fully the  products  of  their  labor,  when  suddenly  the 
very  institutions  which  exist  for  securing  the  welfare 
of  the  people,  begin  to  quarrel,  and  to  bicker,  and, 
for  want  of  something  better  to  do,  and  to  gain  a  mere 
trivial  point,  or  to  humiliate  an  adversary,  institute  a 
tarifi  war  which  does  not  affect  them  in  any  way,  but 
from  which  the  people  seriously  suffer. 

I  mention  these  last  two  examples  of  governmental 
action,  which  have  had  the  design  of  exciting  mutual 
hatred  among  nations,  because  they  are  of  a  very  re- 
cent date.  There  is  not,  however,  in  the  whole  range 
of  history  a  single  war  which  was  not  brought  on  by 
the  governments  alone,  without  any  reference  to  the 
popular  interests,  to  which  even  a  successful  war  is 
always  harmful. 

The  governments  assure  their  people  that  they  are 
threatened  by  a  foreign  invasion,  or  are  menaced  by 
internal  foes,  and  that  their  only  salvation  is  in  an  im- 
plicit obedience  to  the  government.  Every  govern- 
ment justifies  its  existence  and  its  outrages,  saying 
that  without  it  the  people  would  fare  worse.  Having 
convinced  the  people  that  they  are  in  danger,  the  gov- 
ernments bring  them  into  subjection.  After  gaining  a 
mastery  over  their  own  people,  the  governments  com- 
pel them  to  attack  other  nations.     In  this  manner  are 


CHRISTIANITY  AND  PATRIOTIStl.  29 

justified  in  the  people's  eyes  the  assertions  of  the  gov- 
ernments as  to  threatening  foreign  invasions. 

Divide  et  impera.  Patriotism  in  its  simplest,  clear- 
est, and  most  undoubted  meaning  is  for  rulers  nothing 
else  but  a  means  of  realising  their  ambitious  and  venal 
ends  ;  for  the  governed  it  is  a  renouncing  of  human 
dignity,  intelligence,  and  conscience,  and  a  slavish 
submission  to  the  rulers.  Wherever  patriotism  is 
championed,  it  is  preached  invariably  in  that  shape. 
Patriotism  is  slavery.  The  advocates  of  arbitration 
reason  thus  :  two  animals  cannot  divide  their  prey 
without  a  scuffle.  This  is  the  way  children  and  bar- 
barians act.  Intelligent  men  settle  their  differences 
by  recourse  to  argument  and  persuasion  and  by  sub- 
mitting their  disputes  to  disinterested,  intelligent  men. 
This  is  what  the  nations  of  our  time  ought  to  do.  The 
logic  of  it  seems  correct.  The  nations  of  our  time 
have  reached  a  period  of  enlightenment,  they  experi- 
ence no  mutual  enmity,  and  they  could  settle  all  their 
differences  in  a  peaceful  manner.  But  its  logic  is  cor- 
rect only  in  so  far  as  it  applies  to  the  people  alone, 
and  provided  also  that  the  people  are  not  under  the 
influence  of  the  government.  As  to  people  who  obey 
the  government  implicitly,  they  cannot  be  wise,  be- 
cause the  very  act  of  submission  to  government  is 
per  se  a  sign  of  the  greatest  folly. 

Wherein  is  the  wisdom  of  men  who  bind  themselves 
in  advance  to  do  everything  (including  murder)  that 
the  government  may  direct — the  government  which 


3©  CHRISTIANITY  AND  PATRIOTISM. 

may  consist  largely  of  men  who  have  gotten  accident- 
ally into  that  position  1 

Men  who  will  promise  implicit  obedience  to  per- 
sons wholly  unknown  to  them  in  St.  Petersburg, 
Vienna,  or  Paris,  cannot  be  wise,  while  the  govern- 
ments, that  is,  the  men  possessing  governmental  au- 
thority, may  ,be  even  less  wise  ;  and  they  cannot  help 
abusing  their  great  authority,  cannot  help  having  their 
heads  turned  by  their  immense  power.  For  this  rea- 
son international  peace  cannot  be  brought  about  by 
means  of  conventions  and  arbitrations,  as  long  as  there 
is  blind  obedience  to  rulers. 

As  long  as  there  is  patriotism,  there  will  be  blind 
submission,  i.  e.,  readiness  on  the  part  of  the  people 
to  obey  every  measure  having  in  view  the  defence  of 
their  country  against  some  pretended  dangers. 

On  this  patriotism  stood  the  power  of  the  French 
kings  before  the  Revolution  ;  on  it  was  based  the  might 
of  the  Committee  of  Public  Safety  after  the  Revolu- 
tion. The  same  patriotism  erected  Napoleon's  power 
(as  Consul  and  Emperor)  ;  on  it,  after  Napoleon's 
downfall,  stood  the  dominion  of  the  Bourbons,  and 
later  that  of  the  Republic  and  of  Louis  Philippe,  and 
of  the  Republic  again,  and  of  Bonaparte  again,  and, 
lastly,  of  the  Republic.  The  same  patriotism  came 
near  placing  Boulanger  in  powar. 

It  is  a  fearful  thing  to  say,  but  there  has  never  been 
a  joint  outrage  of  this  kind  perpetrated  by  one  group 
of  men  upon  another,  but  it  has  been  done  in  the  name 


CHRiSTJANltY  And  PATRIOTISMi  ^i 

of  patriotism.  In  the  name  of  patriotism,  years  ago, 
the  Russians  and  the  French  sought  to  exterminate 
each  other,  in  its  name  now  the  Russians  and  the 
French  are  preparing  to  assault  the  Germans  ;  in  its 
name  the  Germans  are  making  ready  to  wage  war 
against  both.  But  wars  aside,  in  the  name  of  patriot- 
ism the  Russians  are  crushing  the  Poles,  and  the  Ger- 
mans are  doing  the  same  with  the  Slavs  ;  in  the  name 
of  patriotism  the  Communists  murdered  the  Versail- 
lists,  and  vice  versa. 

VIII. 

One  would  expect  that  with  the  spread  of  educa- 
tion and  the  increased  intercourse  of  nations,  the  enor- 
mous growth  of  the  public  press,  and  the  absence  of 
all  danger  from  foreign  invasion,  the  illusion  of  pa- 
triotism would  be  more  and  more  difficult  to  maintain 
and  would  finally  become  an  impossibility. 

The  trouble  is  that  the  very  means  for  its  removal 
are  being  more  and  more  monopolised  by  the  govern- 
ments and  that  these  means  enable  them  to  excite  the 
mutual  enmities  of  the  races  in  the  same  degree  as  the 
superfluity  and  the  harm  of  patriotism  grow  more  ob- 
vious. 

The  difference  between  the  present  and  the  past  in 
this  respect  is  that  there  being  more  men  at  present 
participating  in  the  advantages  incident  to  patriot- 
ism, there  are  consequently  more  of  them  to  partici- 
pate also  in  the  spread  and  maintenance  of  that  strange 


33  CHRISTIANITY  AND  PATRIOTISM. 

superstition.  The  harder  it  becomes  for  the  govern- 
ment to  maintain  its  power,  the  greater  is  the  number 
of  the  men  with  whom  it  is  willing  to  share  it. 

Formerly  a  small  clique  of  rulers  had  it  all  their 
own  way  :  the  emperors,  the  kings,  the  princes,  their 
officials,  and  their  soldiery.  At  present,  the  partici- 
pants of  that  power  and  of  its  concomitant  advantages 
are  not  only  the  officials  and  the  clergy,  but  also  the 
capitalists,  small  and  large,  the  land- owners,  the  bank- 
ers, the  members  of  the  Houses  of  the  Legislature, 
the  school-teachers,  and  the  village  officials,  the  scien- 
tists and  the  artists,  and,  especially,  the  newspaper 
writers.  All  these  persons  spread,  consciously  or  un- 
consciously, the  falsehood  of  patriotism  which  is  so 
necessary  for  their  maintenance.  This  falsehood, 
thanjcs  to  the  increased  means  of  its  propagation  and 
thanks  to  the  increased  numbers  of  its  propagators,  is 
inculcated  so  successfully  that,  despite  the  greater  dif- 
ficulties it  encounters,  the  percentage  of  the  deluded 
people  remains  the  same. 

A  hundred  years  ago,  the  illiterate  masses,  totally 
ignorant  of  the  composition  of  their  government  and 
of  the  surrounding  nations,  yielded  blind  obedience  to 
the  local  ofl&cials  and  the  nobility,  and  were  virtually 
their  slaves.  It  was  sufficient  for  the  government  to 
keep  those  officials  and  that  nobility  in  hand  by  means 
of  bribery  and  by  a  system  of  rewards,  in  order  to  get 
the  people  to  do  its  bidding.  Now,  when  people  can 
read,  more  or  less,  when  they  know  all  about  their 


CHRISTIANITY  AND  PATRIOTISM.  33 

government  and  about  the  neighboring  nations  ;  when 
individuals  from  among  the  people  move  from  place 
to  place  with  ease,  disseminating  the  news  of  what  is 
going  on  in  the  world,  a  simple  and  outright  demand 
of  obedience  is  not  sufficient :  it  is  necessary  to  befog 
the  truthful  notions  which  people  have  concerning 
their  life,  and  to  spread  among  them  other  notions, 
antagonistic  to  their  interests  and  untruthful  as  re- 
gards their  life  and  standing  with  other  nations. 

Thanks  to  universal  enlightenment,  to  the  public 
press,  and  to  the  present  facilities  of  intercourse,  and, 
furthermore,  having  everywhere  their  agents,  the  gov- 
ernments succeed  by  means  of  circulars,  orders,  ser- 
mons, schools,  and  newspapers,  in  imbuing  the  people 
with  the  wildest  and  the  most  perverted  notions  con- 
cerning their  true  interests,  the  intercourse  of  nations, 
their  character,  and  their  intentions  ;  and  the  people, 
crushed  and  ground  down  by  hard  labor,  obey  blindly, 
having  neither  time  nor  facilities  for  verifying  the 
truthfulness  of  the  representations  made  to  them  or 
the  justice  of  the  demands  imposed  upon  them. 

The  individuals  from  among  the  people  who  suc- 
ceed in  emancipating  themselves  from  their  hard  lot, 
who  acquire  an  education,  and  who,  consequently, 
understand  the  deceit  practised  upon  the  masses,  are 
subjected  to  such  a  pressure  in  the  form  of  threats, 
bribery,  and  hypnotic  influence  by  the  government, 
that  they  almost  all,  without  exception,  side  with  the 
government,  and,  accepting  the  well-paid  positions  of 


34-  CHRISTIANITY  AND  PATRIOTISM. 

school-teacher,  clergymen,  officers,  clerks,  etc.,  them- 
selves participate  in  the  spread  of  that  deceit  which 
mires  their  brethren  and  has  crushed  their  fathers.  It 
seems  as  if  there  were  nets  spread  at  the  doors  of  edu- 
cation, the  meshes  of  which  entangle  every  one  who 
by  one  means  or  another  has  emancipated  himself  from 
the  lot  of  the  down-trodden  masses. 

At  first,  on  comprehending  the  terrible  cruelty  of 
this  deceit,  one  involuntarily  feels  indignant  at  the 
persons  who,  from  personal,  venal,  or  vain  ends,  are 
the  cause  of  this  fatal  illusion  ;  one  feels  impelled  to 
tear  the  mask  from  the  faces  of  these  cruel  deceivers. 
But  the  trouble  is  that  the  deceivers  deceive,  not  be- 
cause they  wish  to  do  so,  but  because — they  cannot 
help  it.  They  deceive  not  consciously,  Machiavel- 
lically,  but,  mostly,  with  a  naive  conviction  that  they 
are  doing  something  good  and  lofty,  and  in  this  they 
are  confirmed  by  the  sympathy  and  the  approval  of 
their  associates.  Feeling  dimly  that  both  their  power 
and  remunerative  positions  depend  on  the  maintenance 
of  that  deceit,  they  are  attracted  to  it  involuntarily, 
and  are  fully  convinced  that  what  they  are  doing  is 
useful  to  the  people. 

In  the  same  manner  ministers  of  foreign  affairs, 
diplomats,  and  all  classes  of  officialdom  put  on  their 
gorgeous  uniforms  decorated  with  ribbons  and  crosses, 
and  indite  zealously  on  beautiful  paper  their  vague, 
complicated,  useless  communications,  reports,  re- 
scripts, projects,  fully  convinced  that   without  their 


CHRISTIANITY  AND  PATRIOTISM.  35 

wonderful  performances  the  life  of  the  nations  would 
come  to  a  standstill  and  fall  to  pieces. 

Military  men,  arrayed  in  their  ridiculous  uniforms, 
discussing  earnestly  what  guns  are  the  best  to  kill  men 
with,  are  fully  convinced  that  their  manoeuvres  and 
their  reviews  are  things  highly  important  and  abso* 
lutely  indispensable  for  the  people. 

This  conviction  is  also  shared  by  the  priests  who 
preach  patriotism,  by  the  journalists,  and  by  the  com- 
posers of  patriotic  verses  and  text-books,  for  which 
they  are  all  well  remunerated. 

All  the  doings  of  these  men  are  mostly  unconscious; 
they  act  in  this  manner  out  of  necessity,  or  because 
their  whole  life  is  based  on  this  deceit,  which  supports 
their  acts,  and  because  they  can  do  nothing  else, 
whereas  their  present  doings  call  forth  the  approval 
and  the  sympathy  of  society.  Being  bound  together 
by  common  interests,  they  naturally  approve  of  each 
other's  doings  :  the  emperors  and  the  kings  approve 
of  the  doings  of  the  military  men,  the  officials,  and  the 
clergy;  while  the  military,  the  officials,  and  the  clergy 
approve  of  the  doings  of  the  emperors  and  kings,  and 
of  each  other.  Furthermore,  the  masses  of  the  people, 
the  urban  masses  in  particular,  being  unable  to  compre- 
hend the  meaning  of  all  these  acts,  involuntarily  ascribe 
to  them  an  extraordinary  and  supernatural  import. 
The  masses  seeing,  for  instance,  that  triumphal  arches 
are  being  put  up,  that  certain  personages  are  arraying 
themselves  in  uniforms,  in  priestly  robes,  in  crowns. 


36  CHRISTIANITY  AND  PATRIOTISM. 

that  fireworks  are  being  shot  off,  that  cannon  are  boom- 
ing and  bells  ringing,  that  regiments  are  marching  by 
to  the  sound  of  music,  that  papers  and  telegrams  and 
couriers  are  flying  hither  and  thither,  seeing  that  some 
grotesquely  uniformed  men  are  constantly  riding  from 
place  to  place  with  anxious  faces,  that  they  are  saying 
something,  writing  something, — the  masses  seeing  all 
this,  I  say,  and  being  unable  to  ascertain  that  it  is  all 
done  without  the  least  necessity,  ascribe  to  it  an  ex- 
traordinary and  mysterious  meaning  and  receive  all 
these  demonstrations  either  with  yells  of  delight  or 
with  respectful  silence.  These  expressions,  sometimes 
of  delight  and  always  of  respect,  on  the  part  of  the 
mob,  sanction  still  further  the  foolish  doings  of  these 
men. 

William  II.  recently  had  a  new  throne  made  for 
himself  with  some  special  ornaments,  put  on  a  white 
dress-coat,  tight- fitting  trousers,  and  a  helmet  with  a 
bird  crowning  it,  and,  throwing  over  his  shoulders  a 
red  cloak,  made  his  appearance  before  his  subjects 
and  sat  on  that  new  throne  fully  convinced  that  it  was 
an  act  very  useful  and  important ;  while  his  subjects 
not  only  did  not  find  anything  ridiculous  about  it, 
but,  on  the  contrary,  thought  that  the  sight  was  a 
very  solemn  one. 

IX. 

The  authority  of  the  governments  over  the  people 
now-a-days  is  not  based  on  force,  as  it  used  to  be  in 


CHRISTIANITY  AND  PATRIOTISM.  37 

bygone  times  when  one  nationality  could  conquer  an- 
other one  and  hold  it  in  subjection  by  force  of  arms  ; 
or  when  the  rulers  surrounded  themselves  in  the  midst 
of  an  unarmed  people  by  armed  swarms  of  Janissaries, 
Opritchniks,  or  body-guards.  The  power  of  the  gov- 
ernment stands  now  and  has  stood  for  some  time  on 
what  is  called  public  opinion. 

Public  opinion  having  once  created  the  belief  that 
patriotism  is  a  great  moral  sentiment,  that  it  is  well 
and  proper  to  consider  one's  own  government,  one's 
own  people  as  the  best  in  the  world,  there  naturally 
follows  in  its  footsteps  a  further  public  opinion  that  it 
is  well  and  proper  to  obey  the  authority  of  the  govern- 
ment, that  it  is  well  and  proper  to  serve  in  the  army 
and  to  submit  to  discipline,  that  it  is  proper  to  give 
one's  savings  to  the  government  in  the  form  of  taxes, 
that  it  is  proper  to  submit  to  the  decision  of  the  courts, 
that  it  is  proper  to  accept  implicitly  all  that  is  declared 
by  those  in  authority  to  be  divine  truth. 

Once  such  a  public  opinion  exists  there  is  easily 
established  a  mighty  power,  possessing  in  our  time 
billions  of  dollars,  an  organised  mechanism  of  govern- 
ment administration,  a  postal  service,  telegraphs,  tel- 
ephones, well-disciplined  armies,  police,  courts,  obe- 
dient clergy,  schools,  even  a  press ;  and  that  power 
can  easily  maintain  among  the  people  the  kind  of 
public  opinion  which  suits  it  best. 

The  power  of  the  government  rests  on  public  opin- 
ion.    Possessing  that  power,  the  government  can  al- 


38  CHRISTIANITY  AND  PATRIOTISM. 

ways  control  public  opinion  through  the  medium  of 
its  various  organs,  through  the  personnel  of  the  courts, 
the  school,  the  church,  and  even  of  the  press  itself. 
This  power  is  created  by  public  opinion,  and  public 
opinion  is  created  by  the  power.  There  seems  to  be 
no  escape  from  this  situation. 

This  would  be  actually  the  case  if  public  opinion 
were  something  constant  and  unvarying.  Then  the 
governments  cculd  produce  any  kind  of  public  opinion 
they  desired. 

But,  fortunately,  the  case  is  not  so.  In  the  first 
place,  public  ojunion  is  not  something  constant,  un- 
varying, it  is  not  at  a  standstill ;  on  the  contrary,  it  is 
something  variable  and  moving  along  with  human  pro- 
gress ;  in  the  second  place,  public  opinion  not  only 
cannot  be  produced  at  will  by  the  governments,  but 
it  is  itself  that  which  creates  the  governments  and 
gives  them  power  or  deprives  them  of  it, 

It  does  appear  sometimes  as  if  public  opinion  re- 
mained stationary,  as  if  it  wavered  in  certain  particu- 
lar instances,  and  went  backwards  again,  now  sweep- 
ing away  a  republic  and  putting  a  monarchy  in  its 
place,  and  again  tearing  down  the  monarchy  and  sub- 
stituting a  republic  for  it, — but  this  only  appears  so 
because  we  have  always  forced  on  our  notice  the  ex- 
terior manifestations  of  that  public  opinion  which  is 
prepared  artificially  by  the  governments.  But  if  we 
view  public  opinion  in  its  relation  to  the  whole  life  of 
the  people,  we  shall  see  that,  like  the  seasons  of  the 


,  CHRISTIANITY  AND  PATRIOTISM.  39 

year,  it  is  not  stationary,  that  it  is  moving  along  the 
same  path  as  the  human  race,  just  the  same  as  the  day 
and  the  spring  move  along  the  same  path  as;  the  sun, 
despite  their  retardation  and  wavering. 

Although,  judging  by  appearances,  the  situation  of 
the  European  nations  is  in  our  time  about  the  same 
as  it  was  fifty  years  since,  yet  the  people's  relation  to 
it  is  far  different  from  what  it  was  fifty  years  ago. 
Now  as  then,  there  exist  rulers,  standing  armies,  wars, 
taxes,  luxury  and  poverty,  Catholicism,  Lutheranism, 
etc.  Formerly,  however,  these  institutions  rested  on 
actual  and  living  public  opinion.  Now,  they  exist 
merely  because  the  governments  understand  how  to 
support  artificially  the  old  public  opinion,  which  is  at 
present  dying  or  dead. 

If  we  fail  to  notice  sometimes  this  movement  of 
public  opinion,  the  same  as  we  fail  to  notice  the  river's 
current  along  which  we  are  drifting,  it  is  because  the 
imperceptible  changes  of  public  opinion  which  consti- 
tute its  drift,  are  also  taking  place  within  ourselves. 

The  signal  peculiarity  of  public  opinion  is  its  con- 
tinual drift.  If  it  appears  to  us  stationary,  it  is  be- 
cause there  are  always  to  be  found  men  who  have  se- 
cured for  themselves  advantageous  positions  at  a  cer- 
tain stage  of  public  opinion,  and  who  naturally  do  their 
best  to  retain  that  stage  and  to  repress  the  appearance 
of  the  new  and  real  public  opinion,  which  is  living  in 
the  conscience  of  men,  although  it  may  not  as  yet  have 
found  its  expression.   Such  men,  being  those  who  seek 


4©  CHRISTIANITY  AND  PATRIOTISM. 

to  maintain  the  old  public  opinion  and  who  hinder  the 
appearance  of  the  new,  are  the  persons  that  constitute 
governments  and  the  ruling  classes;  and  they  are  the 
ones  who  advocate  patriotism  as  a  condition  necessary 
to  human  life. 

The  means  which  these  men  possess  are  immense, 
but  inasmuch  as  public  opinion  is  like  a  river  which  is 
always  running  and  accumulating,  all  their  efforts  can- 
not but  be  futile  :  what  is  old  is  decaying,  the  young 
is  coming  into  vigor. 

The  more  the  expression  of  the  new  public  opin- 
ion is  delayed,  the  more  it  will  accumulate,  and  ulti- 
mately it  will  burst  forth  with  greater  force. 

Despite  the  efforts  of  the  governments  to  excite  in 
the  people  an  unnatural  public  opinion  regarding  the 
worth  and  glory  of  patriotism,  the  men  of  our  times 
do  not  believe  in  patriotism,  but,  on  the  contrary,  are 
more  and  more  inclined  to  the  idea  of  the  solidarity 
and  fraternity  of  nations.  Patriotism  does  not  offer  the 
people  anything  but  the  most  awful  future ;  whereas 
the  fraternity  of  the  nations  constitutes  an  ideal  which 
is  becoming  more  and  more  comprehensible  and  de- 
sirable to  the  human  race.  Consequently,  the  drift 
from  the  old  to  the  new  public  opinion  is  inevitable. 
It  is  as  inevitable  as  the  falling  off  of  the  last  dried-up 
leaves  in  the  spring  time  and  the  unfolding  of  the 
young  ones  from  their  buds. 

The  more  this  transition  is  delayed,  the  more  im- 
perative it  becomes,  the  more  apparent  is  its  necessity. 


CHRISTIANITY  AND  PATRIOTISM.  41 

As  Christians  and  modern  men,  we  have  only  to 
remember  what  we  are  professing,  what  are  the  moral 
laws  that  guide  us  in  our  public  and  private  life,  and 
then  consider  where  patriotism  is  leading  us  to,  and 
we  shall  at  once  see  what  a  vast  contradiction  there 
is  between  our  conscience  and  our  so-called  public 
opinion. 

We  have  only  to  consider  the  most  ordinary  re- 
quirements of  patriotism,  which  are  presented  to  us 
as  something  very  simple  and  natural,  in  order  to  see 
how  much  they  are  at  variance  with  that  actual  public 
opinion  which  is  shared  by  all  of  us.  We  all  consider 
ourselves  free,  enlightened,  humane  men  and  even 
Christians,  yet  should  William  take  offence  to-morrow 
at  Alexander,  or  should  Mr.  N.  N.  write  a  vigorous  ar- 
ticle on  the  Eastern  question,  or  should  some  prince 
rob  a  few  Bulgarians  or  Servians,  or  a  queen  get  of- 
fended at  something,  then  we  all,  enlightened  and  hu- 
mane Christians,  shall  spring  up  and  set  to  work  mur- 
dering men  we  had  never  seen  before  and  to  whom 
we  were  all  kindly  disposed.  If  this  slaughter  has  not 
taken  place  yet,  it  is,  they  assure  us,  due  to  the  pacific 
disposition  of  Alexander  III.,  or  because  Nicolas  is 
about  to  marry  Victoria's  niece.  Should  some  one 
else  be  in  Alexander's  place,  or  should  Alexander  hap- 
pen to  change  his  disposition,  or  should  Nicolas  marry 
Amalie  instead  of  Alice,  then  we  all,  like  so  many 
blood-thirsty  beasts,  would  up  and  rend  each  other's 
vitals.  Such  is  the  reputed  public  opinion  of  our  time  ; 


42  CHRISTIANITY  AND  PATRIOTISM. 

similar  discussions  are  actually  indulged  in  by  the 
most  advanced  and  liberal  organs  of  the  press. 

If  we,  Christians  of  more  than  a  thousand  years' 
standing,  have  not  cut  each  other's  throats  yet,  it  is 
because  Alexander  III.  has  not  permitted  it!  Really 
this  transgresses  credibility. 

X. 

Heroic  deeds  are  not  required  to  effect  great  and 
momentous  changes  in  human  life.  It  is  not  necessary 
to  have  millions  of  armed  men,  or  new  railroads,  or 
new  machinery,  or  new  expositions,  labor  unions,  re- 
volutions, barricades,  dynamite  outrages,  or  air-ships, 
and  the  like  ;  nothing  is  required  for  the  purpose  but 
a  transformation  of  public  opinion.  In  order  to  bring 
about  this  transformation,  no>new  efforts  of  thought 
are  required,  it  is  not  necessary  to  overthrow  the  ex- 
isting order  and  to  invent  something  new  and  extraordi- 
nary. All  we  have  to  do  is  to  resolve  not  to  submit 
to  the  false,  to  the  dead  public  opinion  of  the  past, 
which  is  artificially  kept  alive  by  the  governments.  It 
is  only  required  that  every  man  should  say  what  he 
really  thinks  and  feels,  or  else  abstain  from  saying 
what  he  does  not  really  believe  in.  If  only  a  small 
group  of  men  were  to  act  in  this  manner,  then  the  old 
public  opinion  would  disappear  and  we  should  have 
the  new,  the  living,  and  real  public  opinion  in  its  stead. 
With  the  change  in  public  opinion  would  follow  easily 
the  transformation  in  the  inner  life  of  men.     It  is 


CHRISTIANITY  AND  PATRIOTISM.  43 

shameful  to  think  how  really  little  is  required  for  men's 
deliverance  from  oppressing  evils  :  they  must  only  not 
lie.  Let  men  not  submit  to  the  lies  that  are  suggested 
to  them,  let  them  say  only  what  they  think  and  feel, 
and  then  there  will  come  such  a  change  in  our  life  as 
revolutionists  would  not  be  able  to  bring  about  in  the 
course  of  centuries,  even  if  they  had  the  power. 

"What  harm  is  there  in  yelling  Vive  la  France!  or 
Hurrah!  for  some  emperor,  or  king,  or  conqueror? 
What  harm  is  there  in  putting  on  a  full-dress  suit  and 
in  going  and  waiting  in  his  hallway,  in  calling  him  by 
strange  titles,  and  afterwards  in  telling  the  youth  and 
the  uneducated  that  such  conduct  is  praiseworthy  ? 
What  importance  is  there  in  writing  up  an  article  in 
defence  of  the  Franco-Russian  alliance,  in  defence  of 
a  tariff  war,  or  a  tirade  condemning  the  Germans,  the 
Russians,  the  French,  etc.  ?  What  importance  is  there 
in  going  to  a  patriotic  celebration,  in  drinking  the 
health  and  making  a  laudatory  speech  in  honor  of 
men  you  do  not  like  and  whom  you  do  not  care  about  ? 
What  harm  is  there  in  acknowledging  the  usefulness 
of  treaties,  of  alliances,  or  even  in  keeping  still  when 
people  extol  their  own  country  and  government  and 
run  down  other  nations,  when  they  extol  Catholicism, 
the  Greek-Orthodox  faith,  Lutheranism,  etc.,  or  when 
they  admire  some  war  hero,  like  Napoleon,  or  Peter, 
or  Boulanger,  or  Scobelev?  "  All  this  seems  very  un- 
important. Yet  in  these  seemingly  unimportant  ac- 
tions, in  our  non-participation  in  them,  in  our  demon- 


44  CHRISTIANITY  AND  PATRIOTISM. 

strating  their  foolishness  where  it  is  apparent  to  us,— 
in  this  lies  our  might,  here  is  the  source  of  the  forma- 
tion of  real  public  opinion.  The  governments  are 
aware  of  it,  they  quake  before  its  power  and  make 
every  effort  to  suppress  it. 

They  know  that  power  lies  not  in  force,  but  in 
thought  and  in  its  clear  expression,  and  consequently 
fear  it  more  than  armies.  Therefore  they  institute 
censorships,  bribe  the  press,  monopolise  the  direction 
of  religions,  of  schools.  Yet  the  spiritual  force  which 
moves  the  world  evades  them  nevertheless :  it  is  not 
in  the  book,  nor  on  the  paper,  it  is  always  free  and 
out  of  reach,  it  is  in  the  conscience  of  men.  That 
most  powerful  and  free  force  manifests  itself  in  man 
when  he  is  alone,  when  he  is  pondering  over  life's 
phenomena,  when  he  is  sharing  his  thoughts  with  his 
wife,  with  his  brother,  his  friend,  from  whom  he  con- 
siders it  a  sin  to  conceal  what  he  thinks  to  be  the 
truth.  No  billions  of  dollars,  no  millions  of  soldiers, 
no  institutions,  nor  wars,  nor  revolutions  can  achieve 
what  can  be  achieved  by  the  simple  expression  by  a 
free  man  of  what  he  considers  to  be  right. 

A  free  man  may  utter  truthfully  what  he  thinks 
and  what  he  feels  in  the  midst  of  thousands  of  men 
who  by  their  actions  and  doings  show  something  quite 
the  opposite.  It  would  seem  that  the  truthful  man 
must  stand  alone,  yet  it  happens  mostly  that  the  ma- 
jority also  think  and  feel  the  same,  only  that  they  do 
not  express  it.    What  was  yesterday  a  new  opiuion  of 


CHRISTIANITY  AND  PATRIOTISM.  45 

the  one  man,  to-day  is  the  joint  opinion  of  the  major- 
ity. As  soon  as  that  opinion  establishes  itself,  men's 
actions  commence  to  change  slowly  and  by  degrees. 

Yet  most  free  men  say  to  themselves:  "What  can 
I  do  against  this  sea  of  evil  and  deceit  ?  What  is  the 
use  of  expressing  my  opinion?  What  is  the  use  of 
having  any  opinion  at  all  ?  It  is  best  not  to  think  about 
these  vague  and  complex  questions.  May  be  these  in- 
congruities are  a  necessary  condition  of  all  of  life's 
phenomena.  What  is  the  use  of  my  fighting  alone  the 
world's  evil  ?  Is  it  not  more  preferable  to  float  with 
the  current  ?  If  anything  can  be  accomplished,  it  is 
not  single-handed,  but  in  conjunction  with  other  men." 
Throwing  away  that  powerful  weapon  of  thought  and 
its  expression  which  moves  the  world,  every  man  en- 
ters public  life  failing  to  notice  that  every  calling  he 
may  choose  is  based  on  the  very  principles  which  he 
should  fight,  that  in  every  calling  one  must  at  least 
partly  recede  from  truth,  that  one  must  make  conces- 
sions which  nullify  the  effectiveness  of  the  powerful 
weapon  that  is  given  to  him.  It  is  the  same  as  if,  be- 
ing presented  with  an  unusually  sharp  knife,  one 
should  commence  to  drive  in  nails  with  its  edge. 

We  all  complain  of  the  mad,  contradictory  order 
of  life,  yet  we  not  only  neglect  to  utilise  the  only  puis- 
sant weapon  which  we  have, — the  consciousness  of 
truth  and  its  expression, — but  under  the  very  pretext 
of  fighting  the  evil,  we  sacrifice  it.  One  man  does  not 
speak  the  truth  which  he  is  conscious  of  because  he 


46  CHRISTIANITY  AND  PATRIOTISM. 

feels  that  he  is  under  an  obligation  to  certain  men  he 
is  connected  with.  Another  man  does  not  speak  it 
because  he  would  lose  by  it  a  profitable  position 
which  enables  him  to  support  his  family.  A  third  does 
not  utter  it  because  he  wishes  to  attain  fame  and 
power  and  then  to  use  these  weapons  in  the  people's 
service ;  a  fourth  does  not  wish  to  violate  some  an- 
cient and  sacred  tradition ;  a  fifth  does  not  wish  to 
offend  the  people ;  a  sixth  is  afraid  that  the  utterance 
of  truth  will  bring  upon  himself  persecution  and  will 
blast  the  usefulness  of  his  career. 

One  man  is  serving  his  country  as  an  emperor, 
king,  minister,  officer,  or  soldier,  and  is  assuring  him- 
self and  others  that  that  deviation  from  truth  which  is 
necessary  in  his  position  will  be  far  outweighed  by  his 
usefulness. 

Another  man  may  be  performing  the  functions  of  a 
spiritual  shepherd,  not  believing  in  the  depths  of  his 
soul  what  he  is  preaching,  yet  deviating  from  the  truth 
in  view  of  the  usefulness  of  his  occupation.  A  third 
man  may  be  instructing  students  in  literature,  and 
though  conscious  of  his  total  silence  about  the  truth 
which  he  observes  for  fear  he  will  arouse  the  govern- 
ment and  society  against  himself,  yet  believes  that  his 
activity  is  useful.  The  fourth  man  is  straightforward, 
fights  the  existing  order,  as  do  the  revolutionists  and 
the  anarchists,  and  is  fully  persuaded  that  the  aim 
pursued  by  him  is  so  beneficial,  that  the  concealment 
of  truth  and  even  the  lies  which  are  so  necessary  for 


CHRISTIANITY  AND  PATRIOTISM.  47 

the  success  of  his  operations,  do  not  prejudice  his 
utility. 

In  order  to  replace  the  order  of  life  which  is  an- 
tagonistic to  men's  consciences  by  a  new  and  appro- 
priate one,  it  is  necessary  that  the  old,  the  decayed 
public  opinion  be  replaced  by  a  new,  live  opinion. 

In  order  to  bring  that  about,  it  is  necessary  that 
men  who  are  conscious  of  the  new  requirements  of  life, 
should  express  them  boldly.  Instead  of  that,  however, 
the  men  who  really  are  conscious  of  the  new  require- 
ments not  only  keep  their  silence  in  the  name  of  this, 
or  in  the  name  of  that  thing,  but  they  go  to  work  and 
confirm  by  word  and  by  deed  what  is  diametrically 
opposed  to  those  requirements.  Truth  alone  and  its 
expression  will  establish  that  public  opinion  which  is 
competent  to  effect  a  change  in  an  obsolete  and  harm- 
ful social  order ;  yet  we  not  only  fail  to  profess  that 
truth  but  very  often  utter  things  which  we  know  are 
untrue. 

Let  free  men  not  rely  on  that  which  has  no  might 
and  is  not  always  free,  let  them  not  rely  on  external 
power,  but  let  them  always  believe  in  what  is  ever 
mighty  and  free, — in  the  truth  and  its  expression.  Let 
men  speak  out  boldly  and  clearly  the  manifest  truth 
of  the  fraternity  of  the  nations  and  of  the  criminality 
of  an  exceptional  attachment  to  their  own  race,  then 
the  false  public  opinion  on  which  is  based  the  govern- 
mental power  will  drop  off  like  a  dried  up  skin,  and 


48  CHRISTIANITY  AND  PATRIOTISM. 

in  its  stead  will  appear  a  young,  a  new  one,  followed 
by  new  forms  of  life  better  harmonising  with  men's 
consciences. 

XI. 

Men  must  understand  that  what  is  given  out  to 
them  as  public  opinion,  what  is  maintained  by  such 
complex  and  artificial  means,  is  not  public  opinion, 
but  only  a  dead  remnant  of  an  erstwhile  public  opin- 
ion. They  must  believe  in  themselves,  must  believe 
in  what  they  are  conscious  of  in  the  depths  of  their 
soul  and  what  is  striving  to  find  utterance  and  is  not 
uttered  only  because  it  is  at  variance  with  existing 
public  opinion.  Yet  it  is  that  very  force  which  is 
changing  the  world  and  whose  utterance  is  every  man's 
mission.  Men  must  believe  that  truth  is  not  what 
they  hear  from  others  about  them,  but  what  a  man's 
conscience  is  telling  him.  Then  only  will  false  and 
artificially  supported  public  opinion  disappear  and  a 
true  public  opinion  be  established. 

Let  men  speak  out  what  they  think,  and  refrain 
from  saying  what  is  untrue ;  then  all  the  superstitions 
bred  by  patriotism,  all  the  evil  feelings  and  outrages 
based  on  it,  will  vanish.  The  hatred  and  the  enmity 
of  States  and  races  which  is  fanned  by  the  govern- 
ments will  disappear,  as  well  as  the  extolling  of  war- 
like deeds  or  rather  of  murder,  and  to  a  large  ex- 
tent also  the  respect  for  authorities  will  disappear ; 
there  will  be  no  more  subjugation  of  men  nor  despoil- 


CHRISTIANITY  AND  PATRIOTISM^     -  49 

ing  them  of  the  products  of  their  labor,  all  of  whis^is 
based  on  nothing  but  patriotism.  .  'j  -?  1 

Let  the  governments  have  the  schools,  the  church, 
the  press,  their  billions  of  dollars  and  millions  of  dis- 
ciplined men,  converted  into  so  many  machines, — all 
this  seemingly  awful  organisation  of  brute  force  is  as 
nothing  before  the  consciousness  of  truth  arising  in 
the  soul  of  one  man  who  fully  appreciates  its  mighty 
and  from  whom  it  passes  to  the  next,  to  the  third,  and 
so  on,  just  as  from  one  candle  is  lighted  an  infinite 
number  of  others.  As  soon  as  this  light  will  have  its 
full  play,  then,  like  wax  before  the  fire,  all  this  seem- 
ingly mighty  organisation  will  melt  and  vanish.        .    > 

If  men  only  realised  the  mighty  power  which  is 
given  to  them  in  the  word  of  truth  j  if  men  only  re- 
frained from  selling  their  birthright  for  a  mess  of 
pottage;  if  men  only  availed  themselves  of  this 
power  of  theirs,  then  not  only  the  rulers  would  not 
dare,  as  at  present,  to  menace  the  people  with  univer- 
sal extermination,  but  they  also  would  not  dare  hold 
their  reviews  and  manoeuvres  of  disciplined  murderers 
in  the  full  sight  of  a  country  of  peaceful  inhabitants, 
they  would  not  dare  to  form  tariff  treaties  only  to  break 
them  again  as  suited  their  own  and  their  partisan  in- 
terests, they  would  not  dare  pluck  the  people  of  the 
millions  of  dollars  which  they  give  to  their  following 
and  wherewith  they  make  their  preparations  for  mur- 
der. 

And  thus,  the  change  is  not  only  possible,  but  it  is 


50  CHRISTIANITY  AND  PATRIOTISM. 

impossible  for  it  not  to  come,  just  as  it  is  impossible 
for  a  dead  tree  not  to  decay,  and  for  a  young  one  not 
to  grow. 

Let  individual  men  be  not  seduced  by  the  attrac- 
tions surrounding  them,  let  them  not  be  frightened 
by  threats.  Let  them  know  wherein  lies  their  all-con- 
quering might, — and  the  peace  so  desired  of  all  will 
be  among  us  before  long  ;  not  that  peace  which  is  ac- 
quired through  diplomatic  negotiations,  by  the  mov- 
ing about  of  emperors  and  kings,  by  dinners,  speeches, 
fortifications,  cannons,  dynamite,  and  melinite,  in 
short,  by  the  ruin  of  people, — but  it  will  be  the  peace 
which  is  acquired  by  a  free  profession  of  truth  on  the 
part  of  every  individual  maa. 


THE  OVERTHROW  OF  HELL  AND 
ITS   RESTORATION. 


TRANSLATED  BY  V.   TCHERTKOFF. 


I. 

It  was  at  the  time  when  Jesus  was  revealing  his 
teaching  to  men. 

This  teaching  was  so  clear — it  was  so  easy  to  fol- 
low, and  delivered  men  from  evil  so  obviously,  that 
it  seemed  impossible  not  to  accept  it,  or  that  anything 
could  arrest  its  spread. 

Beelzebub,  the  father  and  ruler  of  all  the  devils, 
was  alarmed.  He  clearly  saw  that  if  only  Jesus  did 
not  renounce  his  teaching,  the  power  of  Beelzebub  over 
men  would  cease  forever.  He  was  alarmed,  yet  did 
not  lose  heart,  but  incited  the  Pharisees  and  Scribes, 
obedient  to  him,  to  insult  and  torture  Jesus  to  the 
utmost  of  their  power,  and  also  counselled  the  dis- 
ciples of  Jesus  to  fly  and  abandon  him  to  himself. 
Beelzebub  hoped  that  the  condemnation  of  Jesus  to 
infamous  execution,  and  his  being  reviled  and  de- 
serted by  all  the  disciples,  and  also  that  the  sufferings 

51 


52  THE  OVERTHROW  OF  HELL 

themselves  and  the  execution  would  cause  Jesus  at 
the  last  moment  to  renounce  his  teaching.  And  a  re- 
cantation would  destroy  all  its  power. 

This  was  being  decided  on  the  cross.  When  Jesus 
cried  out,  "My  God,  my  God,  why  hast  Thou  for- 
saken me?"  Beelzebub  was  overjoyed.  He  snatched 
up  the  fetters  prepared  for  Jesus,  and,  trying  them 
on  his  own  legs,  proceeded  to  adjust  them,  so  that 
when  he  should  apply  them  to  Jesus,  they  could  not 
be  undone. 

Then,  suddenly  from  the  cross  came  the  words, 
"Father,  forgive  them,  for  they  know  not  what  they 
do." 

Then  Jesus  cried  out,  "It  is  finished,"  and  gave 
up  the  ghost. 

Beelzebub  understood  that  all  was  lost.  He  wished 
to  take  the  fetters  from  his  legs  and  to  flee,  but  he 
could  not  move  from  his  place — the  fetters  had  be- 
come welded  on  him  and  bound  his  own  limbs.  He 
wished  to  use  his  vikings,  but  could  not  unfold  them. 
And  Beelzebub  saw  how  Jesus,  enveloped  in  a  shin- 
ing light,  appeared  at  the  gates  of  Hell,  he  saw  how 
sinners  from  Adam  to  Judas  came  out  of  Hell,  he  saw 
how  all  the  devils  fled  in  affright,  he  saw  the  very 
walls  of  Hell  silently  fall  to  pieces  on  all  sides.  He 
could  endure  this  no  longer,  and  with  a  piercing 
shriek  he  fell  through  the  rent  floor  to  the  base- 
ment. 


AND   ITS  RESTORATION.  53 

II. 

One  hundred,  two  hundred,  three  hundred  years 
passed. 

Beelzebub  did  not  count  the  time.  Around  him 
spread  black  darkness  and  dead  silence.  He  lay  im- 
movable, trying  not  to  think  of  what  had  happened, 
yet  he  could  not  help  thinking,  and  he  helplessly  hated 
him  who  had  caused  his  ruin. 

Then  suddenly — and  he  did  not  remember,  nor 
know  how  many  hundred  years  elapsed — he  heard 
above  his  head  sounds  resembling  the  trampling  of 
feet,  groans,  cries,  and  the  gnashing  of  teeth. 

Beelzebub  lifted  his  head  and  listened. 

That  Hell  could  be  re-established  after  the  victory 
of  Jesus,  Beelzebub  could  not  believe ;  and  yet  the 
trampling,  the  groans,  the  cries  and  gnashing  of  teeth 
grew  louder  and  louder. 

Beelzebub  raised  his  body  and  doubled  up  his  hairy 
legs  with  their  overgrown  hoofs.  To  his  astonishment 
the  fetters  fell  off  of  themselves,  and  flapping  his  lib- 
erated wings  he  gave  that  signal  whistle  by  which  in 
former  times  he  gathered  his  servants  and  helpers 
around  him. 

He  had  hardly  time  to  draw  breath,  when  from  an 
opening  overhead  red  flames  glared,  and  a  crowd 
of   devils  hustling   each   other,   rushed   through   the 


54  THE  OVERTHROW  OF  HELL 

hole  into  the  basement  and  seated  themselves  around 
Beelzebub  like  birds  of  prey  round  carrion. 

These  devils  were  big  and  small,  stout  and  thin, 
with  long  and  with  short  tails,  with  horns  pointed" 
straight  and  crooked. 

One  of  them — naked,  but  for  a  cape  thrown  over 
his  shoulders — of  a  shining  black  color,  with  a  round 
hairless  face,  and  with  an  enormous  pendulous  belly, 
sat  on  his  heels  in  front  of  Beelzebub  and  turned  up 
and  down  his  fiery  eyeballs,  continuously  smiling  and' 
regularly  wagging  his  long,  thin  tail  from  side  to 
side. 

III. 

"What  does  this  noise  signify?"  said  Beelzebub, 
pointing  upwards.     "What's  going  on  there?" 

"Just  the  same  as  has  always  gone  on,"  answered 
the  shining  devil  in  the  cape. 

"But  are  there  really  any  sinners  now  ?"  asked  Beel- 
zebub. 

"Many,"  answered  the  shining  one. 

"But  how  about  the  teaching  of  him  whom  I  do  not 
wish  to  name?"  asked  Beelzebub. 

The  devil  in  the  cape  grinned,  disclosing  his  sharp 
teeth,  while  suppressed  laughter  was  heard  amongst 
all  the  devils. 

"This  teaching  does  not  hinder  us.  Men  do  not 
believe  in  it,"  said  the  devil  in  the  cape. 


AND   ITS  RESTORATION.  55 

"But  this  teaching  obviously  saves  them  from  us, 
and  he  sealed  it  by  his  death,"  said  Beelzebub. 

"I  have  transformed  it,"  said  the  devil  in  the  cape, 
thumping  his  tail  on  the  floor. 

"How  have  you  transformed  it?" 

"So  that  men  do  not  believe  in  his  teaching  but  in 
mine,  which  they  call  by  his  name." 

"How  didst  thou  do  this?"  asked  Beelzebub. 

"It  was  done  of  itself.     I  only  helped." 

"Tell  me  about  it  quickly,"  said  Beelzebub. 

The  devil  in  the  cape  bent  down  his  head  and  was 
silent  a  while,  as  if  leisurely  considering,  then  he 
said : 

"When  that  dreadful  event  happened,  that  Hell 
was  overthrown  and  our  father  and  ruler  departed 
from  us,"  said  he,  "I  went  to  those  places  where  that 
very  teaching  which  so  nearly  destroyed  us  was  taught. 
I  wished  to  see  how  those  people  lived  who  fulfilled  it, 
and  I  saw  that  the  people  who  lived  according  to  this 
teaching  were  perfectly  happy  and  quite  out  of  our 
reach.  They  did  not  quarrel  with  each  other,  they 
did  not  give  way  to  women's  charms,  and  either  they 
did  not  marry,  or  if  they  married  they  kept  to  one 
wife ;  they  had  no  property,  holding  all  as  common, 
and  they  did  not  defend  themselves  against  attacks, 
but  repaid  evil  by  good. 

"Their  life  was  so  good  that  many  were  attracted 
to  them  more  and  more.    When  I  saw  this  I  thought 


56  THE  OVERTHROW  OF  HELL 

that  all  was  lost,  and  was  just  going  to  quit.     But 
then  occurred  a  circumstance,  in  itself  insignificant, 
yet  which  appeared  to  me  to  deserve  attention,  and 
I  remained.     Amongst  these  people  some   regarded 
it  as  necessary  that  all  should  undergo  circumcision, 
and  that  none  should  eat  meat  offered  to  idols ;  where- 
as others  were   of  opinion  that  these  matters  were 
not  essential,  and  that  one  might  abstain  from  cir- 
cumcision and  eat  anything.    So  I  began  to  instil  into 
all  their  minds  that  this  difference  of  opinion  was 
very  important,  and  that  as  the  question  concerned 
the  service  of  God,  neither  side  could  possibly  give 
way.     They   believed  me,   and   the   disputes   became 
more  obdurate.     On  both  sides  they  began  to  be  an- 
gry, and  then  I  proceeded  to  instil  into  each  of  them 
that  they  might  prove  the  truth  of  their  teaching  by 
miracles.    Evident  as  it  is  that  miracles  cannot  prove 
the  truth  of  a  teaching,  yet  they  so  desired  to  be  in 
the  right  that  they  believed  me,  and  I  arranged  mira- 
cles for  them.     It  was  not  difficult  to  do  this.     They 
believed   anything   which    supported   their   desire   to 
prove  that  they  only  held  the  truth. 

"Some  said  that  tongues  of  fire  descended  upon 
them;  others  said  that  they  had  seen  the  risen  body 
of  the  Master  himself,  and  much  else.  They  kept 
inventing  what  had  never  taken  place,  and  lied  in  the 
name  of  him  who  called  us  liars,  worse  than  we  do 
ourselves — and  did  not  know  it.     One  party  said  of 


AND  ITS  RESTORATION.  S7 

the  Other:  'Your  miracles  are  not  genuine;  ours  are 
genuine.'  Whereupon  the  other  retorted:  'No,  yours 
are  a  fraud;  ours  are  real.' 

"Matters  were  going  on  well,  but  as  I  was  afraid 
they  might  discern  the  too-evident  trick,  I  invented 
the  'Church.'  Once  they  believed  in  'the  Church,'  I 
was  at  peace.  I  recognized  that  we  were  saved,  and 
that  Hell  was  restored." 


IV. 


The  Church  is  produced  thus:  Some  people  assure 
themselves  and  others  that  their  teacher,  God,  has 
chosen  special  men  who,  with  those  to  whom  they 
transfer  this  power,  can  alone  correctly  interpret  His 
teaching.  Those  men  who  call  themselves  the  Church 
regard  themselves  as  holding  the  truth,  not  because 
what  they  preach  is  truth,  but  because  they  regard 
themselves  as  the  only  true  successors  of  the  dis- 
ciples of  the  disciples  of  the  disciples,  and  at  last  of 
the  disciples  of  the  teacher  Himself,  God.     .     .     . 

Having  recognized  themselves  as  the  only  exposi- 
tors of  God's  law,  and  having  persuaded  others  of  this, 
these  men  became  the  highest  arbiters  of  man's  fate, 
and  therefore  were  entrusted  with  the  highest  power 
over  men.  Having  received  this  power,  they  nat- 
urally became  infatuated  and,  for  the  most  part,  de- 
praved,  thus  exciting  against  themselves   the  anger 


53  THE  OVERTHROW  OF  HELL 

and  enmity  of  men.  In  order  to  overcome  their  ene- 
mies, they,  having  no  other  arms  but  violence,  began 
to  persecute,  to  kill,  to  burn  all  those  who  would  not 
recognize  their  power.  Thus  by  their  very  position 
they  were  forced  to  misrepresent  the  teachings  so 
that  it  should  justify  both  their  wicked  lives  and 
their  cruelties  to  their  enemies. 

Christ's  teaching  was  so  simple  that  no  one  could 
possibly  misinterpret  it.  It  is  expressed  in  the  saying : 
"Do  unto  others  what  thou  desirest  that  others  should 
do  unto  thee."  But  Satan's  helpers  succeeded  in  ob- 
scuring the  Golden  Rule. 


V. 


Concerning  government,  Beelzebub  says: 
"He  who  destroyed  Hell  taught  mankind  to  live  like 
the  birds  of  Heaven,  commanding  men  to  give  to 
him  that  asks  and  to  surrender  one's  coat  to  him  who 
wishes  to  take  one's  shirt,  saying  that  to  be  savecf 
one  must  give  away  one's  property.  How  then  dost 
thou  induce  men  who  have  heard  this  to  go  on  plun- 
dering ?" 

"We  do  this,"  said  the  moustached  devil  haughtily, 
throwing  back  his  head,  "exactly  as  did  our  father 
and  ruler  when  Saul  was  elected  King.  Even  as  then, 
we  instil  into  men  the  idea  that  instead  of  ceasing  to 
plunder  each  other  it  is  more  convenient  to  allow  one 


AND    ITS   RESTORATION.  59 

man  to  plunder  them  all,  giving  him  full  authority 
over  all.  What  is  new  in  our  methods  is  only  this, — 
that  for  confirming  this  one  man's  right  of  plundering 
we  lead  him  into  a  church,  put  a  special  cap  on  his 
head,  seat  him  in  an  elevated  armchair,  give  him  a 
little  stick  and  a  ball,  rub  him  with  some  oil,  and  in 
the  name  of  God  and  His  Son  proclaim  the  person 
of  this  man,  rubbed  with  oil,  to  be  sacred.  Thus 
the  plunder  performed  by  this  personage,  regarded 
as  sacred,  can  in  no  way  be  restricted.  So  these  sa- 
cred personages  and  their  assistants  and  the  assistants 
of  their  assistants,  all  without  ceasing,  quietly  and 
safely  plunder  the  people.  Generally,  laws  and  reg- 
ulations are  instituted  by  which  the  idle  minority, 
even  without  anointing,  may  plunder  with  impunity 
the  laboring  majority.  In  some  States  of  late  the 
plunder  goes  on  without  anointed  men,  even  a^  much 
as  where  they  exist.  As  our  father  and  ruler  sees, 
the  method  we  use  is  in  substance  the  old  one.  What 
is  new  in  it  is  that  we  have  made  this  method  more 
general,  more  insidious,  more  widespread  in  extent 
and  time,  and  more  stable." 

As  to  international  politics,  the  devil  of  murder  pro- 
posed the  following  scheme: 

"We  manage  thus:  We  persuade  each  nation  that 
it — this  nation — is  the  very  best  of  all  nations  on 
earth.  'Deutschland  ilber  alles;'  France,  England, 
Russia  'ilber  dies'  and  this  nation,  whichever  it  be, 


60  THE  OVERTHROW  OF  HELL 

ought  to  rule  over  all  the  others.  As  we  inculcate  the 
same  idea  into  all  nations,  they  continually  feel  them- 
selves in  danger  from  their  neighbors, — are  always 
preparing  to  defend  themselves,  and  become  exasper- 
ated against  each  other.  The  more  one  side  prepares 
for  defense,  and,  in  consequence,  becomes  ex- 
asperated against  its  neighbors,  the  more  all  the  oth- 
ers prepare  for  defense  and  hate  each  other.  So, 
now  all  those  who  have  accepted  the  teaching  of  him 
who  called  us  murderers,  are  continually  and  chiefly 
occupied  in  preparation  for  murder  and  in  murder 
itself/' 

VI. 

As  to  marriage,  the  mode  of  procedure  was  ex- 
plained to  Beelzebub  as  follows : 

"We  do  this  both  according  to  the  old  method  used 
by  thee,  our  father  and  ruler,  when  yet  in  the  garden 
of  Eden,  and  which  gave  over  all  the  human  race 
into  our  power,  but  we  do  it  also  in  a  new  ecclesias- 
tical way.  According  to  the  new  ecclesiastical  method 
we  proceed  thus:  We  persuade  men  that  true  mar- 
riage consists  not  in  what  it  really  consists,  the  union 
of  man  and  woman,  but  in  dressing  oneself  up  in 
one's  best  clothes,  going  into  a  big  building  arranged 
for  the  purpose,  and  there  putting  on  one's  head  caps 
specially  prepared  for  the  occasion,  walking  round 
a  little  table  three   times   to   the   sound  of  various 


AND    ITS  RESTORATION.  6l 

songs.  We  teach  men  that  this  only  is  true  marriage. 
Being  persuaded  of  this,  they  naturally  regard  all 
unions  between  man  and  woman  formed  outside  of 
these  conditions  as  mere  frolics  binding  one  to  noth- 
ing, or  as  the  satisfaction  of  a  hygienic  necessity,  and 
therefore  they  unrestrainedly  give  themselves  up  to 
this  pleasure.     .     .     . 

"In  this  way,  while  not  abandoning  the  former 
method  of  forbidden  fruit  and  inquisitiveness  prac- 
ticed in  Eden,  we  attain  the  very  best  results,  men 
imagining  that  they  can  arrange  for  themselves  an 
honest  ecclesiastical  marriage  even  after  a  dissolute 
life ;  men  change  hundreds  of  wives  and  thus  become 
so  accustomed  to  vice  that  they  go  on  doing  the  same 
after  the  Church  marriage.  If  for  any  reason,  any  of 
the  demands  connected  with  their  Church  marriage 
appear  to  them  cumbersome,  then  they  arrange  an- 
other walk  round  the  little  table,  whilst  the  first  is 
regarded  as  of  no  effect." 


VII. 


In  order  to  prevent  people  from  investigating  the 
real  cause  of  all  unhappiness  on  earth,  Satan  invented 
science  and  makes  people  investigate  all  kinds  of 
physical  laws,  the  descent  of  man,  etc.  He  thus  suc- 
ceeds in  covering  up  the  important  religious  truth  of 
the  Golden  Rule.    For  the  sake  of  increasing  the  toil 


62  THE  OVERTHROW  OF  HELL 

of  man,  machinery  was  introduced.     The  devil  of  the 

labor  question  says:  "I  persuade  men  that  as  articles 

can  be  produced  better  by  machines  than  by  men,  it 

is  therefore  necessary  to  turn  men  into  machines,  and 

they  do  this,  and  the  men  turned  into  machines  hate 

those  who  have  done  so  unto  them." 
*     *     * 

Finally  the  devils  encircled  Beelzebub.  At  one  end 
was  the  devil  in  the  cape, — the  inventor  of  the  Church ; 
at  the  other  end  the  devil  in  the  mantle, — the  inventor 
of  Science.  These  devils  clasped  each  other's  paws, 
and  the  ring  was  complete. 

All  the  devils  chuckling,  yelping,  whistling,  crack- 
ing their  heels  and  twisting  their  tails,  spun  and 
danced  around  Beelzebub.  Beelzebub,  himself  flap- 
ping his  unfolded  wings,  danced  in  the  middle,  kick- 
ing up  high  his  legs. 

Above  were  heard  cries,  weeping,  groans,  and  the 
gnashing  of  teeth. 


AN  APPEAL  TO  THE  CLERGY. 


TRANSLATED  BY  AYLMER  MAUDE. 


Whoever  you  may  be:  popes,  cardinals,  bishops,  or 
pastors,  of  whatever  Church,  forego  for  a  while  your 
assurance  that  you  are  the  only  true  disciples  of  the 
God  Christ,  and  remember  that  you  are  first  of  all  men : 
that  is,  according  to  your  own  teaching,  beings  sent 
into  this  world  by  God  to  fulfil  His  will ;  remember 
this,  and  ask  yourselves  what  you  are  doing.  Your 
whole  life  is  devoted  to  preaching,  maintaining,  and 
spreading  among  men  a  teaching  which  you  say  was 
revealed  to  you  by  God  Himself,  and  is,  therefore, 
the  only  one  that  is  true,  and  brings  redemption. 

In  what,  then,  does  this  one  true  and  redeeming 
doctrine  that  you  preach,  consist?  To  whichever  one 
of  the  so-called  Christian  Churches  you  may  belong, 
you  acknowledge  that  your  teaching  is  quite  accurately 
expressed  in  the  articles  of  belief  formulated  at  the 
Council  of  Nicsea  i,6oo  years  ago.  Those  articles  of 
belief  are  as  follows: 

63 


64  AN  APPEAL  TO  THE  CLERGY. 

First:  There  is  a  God  the  Father  (the  first  person 
of  a  Trinity),  who  has  created  the  sky  and  the  earth, 
and  all  the  angels  who  live  in  the  sky. 

Second:  There  is  only  one  Son  of  God  the  Father, 
not  created,  but  born  (the  second  person  of  the  Trin- 
ity).    Through  this  Son  the  world  was  made. 

Third:  This  Son,  to  save  people  from  sin  and  death 
(by  which  they  were  all  punished  for  the  disobedience 
of  their  forefather  Adam),  came  down  to  the  earth, 
was  made  flesh  by  the  Holy  Ghost  and  the  virgin 
Mary,  and  became  a  man. 

Fourth:  This  Son  was  crucified  for  the  sins  of 
men. 

Fifth:  He  suflfered  and  was  buried,  and  rose  on  the 
third  day,  as  had  been  foretold  in  Hebrew  books. 

Sixth:  Having  gone  up  into  the  sky,  the  Son 
seated  himself  at  his  Father's  right  side. 

Seventh:  This  Son  of  God  will,  in  due  time,  come 
again  to  the  earth  to  judge  the  living  and  the  dead. 

Eighth:  There  is  a  Holy  Ghost  (the  third  person 
of  the  Trinity)  who  is  equal  to  the  Father,  and  who 
spoke  through  the  prophets. 

Ninth:  (Held  by  some  of  the  largest  Churches.) 
There  is  one  holy,  infallible  Church  (or,  more  exactly 
the  Church  to  which  he  who  makes  the  confession  be- 
longs is  held  to  be  unique,  holy,  and  infallible).  This 
Church  consists  of  all  who  believe  in  it,  living  or  dead. 

Tenth:    (Also  for  some  of  the  largest  Churches.) 


AN  APPEAL  TO  THE  CLERGY.  6$ 

There  exists  a  sacrament  of  baptism,  by  means  of 
which  the  power  of  the  Holy  Ghost  is  communicated 
to  those  who  are  baptized. 

Eleventh:  At  the  second  coming  of  Christ  the 
souls  of  the  dead  will  re-enter  their  bodies,  and  these 
bodies  will  be  immortal;  and 

Twelfth:  After  the  second  coming,  the  just  will 
have  eternal  life  in  paradise  on  a  new  earth  under  a 
new  sky,  and  sinners  will  have  eternal  life  in  the  tor- 
ments of  hell. 

Not  to  speak  of  things  taught  by  some  of  your 
largest  Churches  (the  Roman  Catholic  and  Russo- 
Greek  Orthodox) — such  as  the  belief  in  saints,  and  in 
the  good  effects  of  bowing  to  their  bodily  remains, 
and  to  representations  of  them,  as  well  as  of  Jesus 
and  the  mother  of  God — the  above  twelve  points  em- 
brace the  fundamental  positions  of  that  truth  which 
you  say  has  been  revealed  to  you  by  God  himself  for 
the  redemption  of  man.  Some  of  you  preach  these 
doctrines  simply  as  they  are  expressed ;  others  try  to 
give  them  an  allegorical  meaning,  more  or  less  in 
accord  with  present-day  knowledge  and  common 
sense;  but  you  all  alike  are  bound  to  confess,  and  do 
confess,  these  statements  to  be  the  exact  expression 
of  that  unique  truth  which  God  himself  has  revealed 
to  you,  and  which  you  preach  to  men  for  their  salva- 
tion. 

*     *     * 


66  AN  APPEAL  TO  THE  CLERGY. 

Very  well.  You  have  had  the  one  truth  capable  of 
saving  mankind  revealed  to  you  by  God  himself.  It 
is  natural  for  men  to  strive  towards  truth,  and  when 
it  is  clearly  presented  to  them  they  are  always  glad 
to  accept  it,  and  be  guided  by  it. 

And,  therefore,  to  impart  this  saving  truth  revealed 
to  you  by  God  himself,  it  would  seem  sufficient,  plainly 
and  simply,  verbally,  and  through  the  Press,  to  com- 
municate it  with  reasonable  persuasion  to  those  ca- 
pable of  receiving  it. 

But  how  have  you  preached  this  truth? 

From  the  time  a  society  calling  itself  the  Church 
was  formed,  your  predecessors  taught  this  truth  chiefly 
by  violence.  They  laid  down  the  truth,  and  punished 
those  who  did  not  accept  it.  This  method,  which  was 
evidently  not  suited  to  its  purpose,  came,  in  course  of 
time,  to  be  less  and  less  employed,  and  is  now,  of  all 
the  Christian  Churches,  used,  I  think,  only  in  Russia. 

Another  means  was  through  external  action  on 
people's  feelings — by  solemnity  of  setting,  pictures,  mu- 
sic, even  dramatic  performances,  and  oratorical  art. 
In  time  this  method,  also,  began  to  be  less  and  less 
used.  In  Protestant  countries — except  the  orator's 
art — it  is  now  but  little  used. 

But  all  the  strength  of  the  clergy  is  now  directed 
to  a  third  and  most  powerful  method,  which  has  al- 
ways been  used,  and  is  now  with  special  jealousy  re- 
tained by  the  clergy  in  their  own  hands.    This  method 


AN  APPEAL  TO  THE  CLERGY.  6/ 

is  that  of  instilling  Church  doctrine  into  people  who 
are  not  in  a  position  to  judge  of  what  is  given  them: 
for  instance,  into  quite  uneducated  working  people 
who  have  no  time  for  thought,  and  chiefly  into  chil- 
dren, who  accept  indiscriminately  what  is  imparted 
to  them  and  on  whose  minds  it  remains  permanently 
impressed. 

So  that  in  our  day  your  chief  method  of  imparting 
to  men  the  truth  God  has  revealed  to  you,  consists  in 
teaching  this  truth  to  uneducated  adults,  and  to  chil- 
dren who  do  not  reason  but  who  accept  everything.     < 

This  teaching  generally  begins  with  what  is  called 
Scripture  History:  that  is  to  say,  with  selected  pass- 
ages from  the  Bible:  the  Hebrew  books  of  the  Old 
Testament,  which  according  to  your  teaching  are  the 
work  of  the  Holy  Ghost,  and  are  therefore  not  only 
unquestionably  true,  but  also  holy.  From  this  his- 
tory your  pupil  draws  his  first  notions  of  the  world, 
of  the  life  of  man,  of  good  and  evil,  and  of  God. 

This  Scripture  History  begins  with  a  description 
of  how  God,  the  ever-living,  created  the  sky  and  the 
earth  6,000  years  ago  out  of  nothing;  how  he  after- 
wards created  beasts,  fishes,  plants,  and  finally  man: 
Adam,  and  Adam's  wife,  who  was  made  of  one  of 
Adam's  ribs.  Then  it  describes  how,  fearing  lest  the 
man  and  his  wife  should  eat  an  apple  which  had  the 
magic  quality  of  giving  knowledge,  he  forbade  them 
to  eat  that  apple;  how,  notwithstanding  this  prohibi- 


68  AN  APPEAL  TO  THE  CLERGY. 

tion,  the  first  people  ate  the  apple,  and  were  therefore 
expelled  from  Paradise ;  and  how  all  their  descend- 
ants were  therefore  cursed,  and  the  earth  was  cursed 
also,  so  that  since  then  it  has  produced  weeds.  Then 
the  life  of  Adam's  descendants  is  described:  how  they 
became  so  perverted  that  God  not  only  drowned  them 
all,  but  drowned  all  the  animals  with  them,  and  left 
alive  Noah  and  his  family  and  the  animals  he  took  into 
the  ark.  Then  it  is  described  how  God  chose  Abra- 
ham alone  of  all  people,  and  made  an  agreement  with 
him ;  which  agreement  was  that  Abraham  was  to  con- 
sider God  to  be  God,  and,  as  a  sign  of  this,  was  to  be 
circumcised.  On  his  side,  God  undertook  to  give 
Abraham  a  numerous  progeny,  and  to  patronize  him 
and  all  his  offspring.  Then  it  tells  how  God,  patron- 
izing Abraham  and  his  descendants,  performed  on 
their  behalf  most  unnatural  actions  called  miracles, 
and  most  terrible  cruelties.  So  that  the  whole  of  this 
history — excepting  certain  stories,  which  are  some- 
times naive  (as  the  visit  of  God  with  two  angels  to 
Abraham,  the  marriage  of  Isaac,  and  others),  and 
are  sometimes  innocent,  but  are  often  immoral  (as 
the  swindles  of  God's  favorite,  Jacob,  the  cruelties  of 
Samson,  and  the  cunning  of  Joseph), — the  whole  of 
this  histor}',  from  the  plagues  Moses  called  down 
upon  the  Egyptians,  and  the  murder  by  an  angel  of  all 
their  first-born,  to  the  fire  that  destroyed  250  con- 
spirators, and  the  tumbling  into  the  ground  of  Ko- 


AN  APPEAL  TO  THE  CLERGY.  69 

rah,  Dathan,  and  Abiram,  and  the  Destruction  of  14,- 
700  men  in  a  few  minutes,  and  on  to  the  sawing  in 
pieces  of  enemies  with  saws,  and  the  execution  of  the 
priests  who  did  not  agree  with  him  by  EHjah  (who 
rode  up  into  the  sky),  and  to  the  story  of  EHsha,  who 
cursed  the  boys  that  laughed  at  him,  so  that  they  were 
torn  in  pieces,  and  eaten  by  two  bears, — all  this  his- 
tory is  a  series  of  miraculous  occurrences  and  of  ter- 
rible crimes,  committed  by  the  Hebrew  people,  by  their 
leaders,  and  by  God  himself. 

Your  teaching  of  the  New  Testament  consists  not  in 
its  moral  teaching,  not*  in  the  Sermon  on  the  Mount, 
but  in  conformity  of  the  Gospels  with  the  stories  of 
the  Old  Testament,  in  the  fulfilment  of  prophecies, 
and  in  miracles,  the  movement  of  a  star,  songs  from 
the  sky,  talk  with  the  devil,  the  turning  of  water  into 
wine,  walking  on  the  water,  healing,  calling  people 
back  to  life,  and,  finally,  the  resurrection  of  Jesus 
Himself,  and  His  flying  up  into  the  sky. 

If  all  these  stories,  both  from  the  Old  and  New 
Testaments,  were  taught  as  a  series  of  fairy-tales,  even 
then  hardly  any  teacher  would  decide  to  tell  them  to 
children  and  adults  he  desired  to  enlighten.  But  these 
tales  are  imparted  to  people  unable  to  reason,  as 
though  they  were  the  most  trustworthy  description 
of  the  world  and  its  laws,  as  if  they  gave  the  truest 
information  about  the  lives  of  those  who  lived  in  for- 
mer times,  of  what  should  be  considered  good  and 


70  AN  APPEAL  TO  THE  CLERGY. 

evil,  of  the  existence  and  nature  of  God,  and  of  the 
duties  of  man. 

People  talk  of  harmful  books!  But  is  there  in 
Christendom  a  book  that  has  done  more  harm  to 
mankind  than  this  terrible  book,  called  "Scripture  His- 
tory from  the  Old  and  New  Testaments"?  And  all 
the  men  and  women  of  Christendom  have  to  pass 
through  a  course  of  this  Scripture  History  during 
their  childhood,  and  this  same  history  is  also  taught 
to  ignorant  adults  as  the  first  and  most  essential  foun- 
dation of  knowledge, — as  the  one,  eternal,  truth  of 
God. 

You  cannot  introduce  a  foreign  substance  into  a 
living  organism  without  the  organism  suffering,  and 
sometimes  perishing,  from  its  efforts  to  rid  itself  of 
this  foreign  substance.  What  terrible  evil  to  a  man's 
mind  must,  then,  result  from  this  rendering  of  the 
teaching  of  the  Old  and  New  Testaments — foreign 
alike  to  present  day  knowledge,  to  common  sense,  and 
to  moral  feeling — and  instilled  into  him  at  a  time  when 
he  is  unable  to  judge,  but  accepts  all  that  is  given 
him! 

Every  man  comes  into  the  world  with  a  conscious- 
ness of  his  dependence  on  a  mysterious,  all-powerful 
Source  which  has  given  him  life,  and  consciousness  of 
his  equality  with  all  men,  the  equality  of  all  men  with 
one  another,  a  desire  to  love  and  be  loved,  and  con- 
sciousness of  the  need  of  striving  towards  perfection. 
But  what  do  you  instil  into  him? 


AN   APPEAL  TO  THE  CLERGY.  /I 

Instead  of  the  mysterious  Source  of  which  he  thinks 
with  reverence,  you  tell  him  of  an  angry,  unjust  God, 
who  executes  and  torments  people. 

Instead  of  the  equality  of  all  men,  which  the  child 
and  the  simple  men  recognize  with  all  their  being,  you 
tell  them  that  not  only  people,  but  nations,  are  une- 
qual ;  that  some  of  them  are  loved,  and  others  are  not 
loved,  by  God;  and  that  some  people  are  called  by 
God  to  rule,  others  to  submit. 

Instead  of  that  wish  to  love  and  to  be  loved  which 
forms  the  strongest  desire  in  the  soul  of  every  unper- 
verted  man,  you  teach  him  that  the  relations  between 
men  can  only  be  based  on  violence,  on  threats,  on 
executions;  and  you  tell  him  that  judicial  and  mili- 
tary murders  are  committed  not  only  with  the  sanc- 
tion but  at  the  command  of  God. 

In  place  of  the  need  of  self-improvement,  you  tell 
him  that  man's  salvation  lies  in  belief  in  the  Redemp- 
tion, and  that  by  improving  himself  by  his  own  pow- 
ers, without  the  aid  of  prayers,  sacraments,  and  be- 
lief in  the  Redemption,  man  is  guilty  of  sinful  pride, 
and  that  for  his  salvation  man  must  trust  not  to  his 
own  reason,  but  to  the  commands  of  the  Church,  and 
must  do  what  she  decrees. 

It  is  terrible  to  think  of  the  perversion  of  thought 
and  feeling  produced  in  the  soul  of  a  child  or  an  igno- 
rant adult  by  such  teaching. 

There  were  Christian  customs:  to  have  pity  on  a 


72  AN  APPEAL  TO  THE  CLERGY. 

criminal  or  a  wanderer,  to  give  of  one's  last  resources 
to  a  beggar,  and  to  ask  forgiveness  of  a  man  one 
has  offended. 

All  this  is  now  forgotten  and  discarded.  It  is  now 
all  replaced  by  learning  by  rote  the  catechism,  the 
triune  composition  of  the  Trinity,  prayers  before  les- 
sons, and  prayers  for  teachers  and  for  the  Tsar,  etc. 
So,  within  my  recollection,  the  people  have  grown  ever 
religiously  coarser. 

One  part — most  of  the  women — ^^remain  as  super- 
stitious as  they  were  six  hundred  years  ago,  but  with- 
out that  Christian  spirit  which  formerly  permeated 
their  lives ;  the  other  part,  which  knows  the  catechism 
by  heart,  are  absolute  atheists.  And  all  this  is  con- 
sciously brought  about  by  the  clergy. 

"But  that  applies  to  Russia,"  is  what  Western  Euro- 
peans— Catholics  and  Protestants — will  say.  But  I 
think  that  the  same,  if  not  worse,  is  happening  in 
Catholicism,  with  its  prohibition  of  the  Gospels  and 
its  Notre-Dames;  and  in  Protestantism,  with  its  holy 
idleness  on  the  Sabbath  day,  and  its  bibliolatry.  I 
think,  in  one  form  or  another,  it  is  the  same  through- 
out the  quasi-Christian  world. 

One  may  utter  words  that  have  no  sense,  but  one 
iCannot  believe  what  has  no  sense. 
.   The  people  of  former  ages  who  framed  these  dog- 
mas, could  believe  in  them,  but  you  can  no  longer  do  so. 
If  you  say  you  have  faith  in  them,  you  say  so  only 


AN  APPEAL  TO  THE  CLERGY.  73 

because  you  use  the  word  "faith"  in  one  sense,  while 
you  apply  it  to  another.  One  meaning  of  the  word 
"faith"  refers  to  a  relation  adopted  by  man  towards 
God,  which  enables  him  to  define  the  meaning  of  his 
whole  life,  and  guides  all  his  conscious  actions.  An- 
other meaning  of  the  word  "faith"  is  the  credulous  ac- 
ceptance of  assertions  made  by  a  certain  person  or 
persons. 

The  well-known  preacher,  Pere  Didon,  in  the  intro- 
duction to  his  Vie  de  Jesus-Christ,  announces  that  he 
believes,  not  in  some  allegorical  sense,  but  plainly, 
without  explanations,  that  Christ,  having  risen,  was 
carried  up  into  the  sky,  and  sits  there  at  the  right  hand 
of  his  father. 

An  illiterate  Samara  peasant  of  my  acquaintance,  in 
reply  to  the  question  whether  he  believed  in  God,  sim- 
ply and  firmly  replied,  as  his  priest  told  me :  "No,  sin- 
ner that  I  am,  I  don't  believe."  His  disbelief  in  God 
the  peasant  explained  by  saying  that  one  could  not 
live  as  he  was  living  if  one  believed  in  God:  "one 
scolds,  and  grudges  help  to  a  beggar,  and  envies,  and 
over-eats  and  drinks.  Could  one  do  such  things  if  one 
believed  in  God?" 

Pere  Didon  affirms  that  he  has  faith  both  in  God 
and  in  the  ascension  of  Jesus,  while  the  Samara  peasant 
says  he  does  not  believe  in  God,  since  he  does  not  obey 
His  commandments. 

Evidently  Pere  Didon  does  not  even  know  what 


74  AN  APPEAL  TO  THE  CLERGY. 

faith  is,  and  only  says  he  believes:  while  the  Samara 
peasant  knows  what  faith  is,  and,  though  he  says  he 
does  not  believe  in  God,  really  believes  in  him  in  the 
very  way  that  is  true  faith. 

I  hear  the  usual  reply :  "What  will  become  of  men 
if  they  cease  to  believe  the  Church  doctrines?  Will 
things  not  be  worse  than  they  are  now  ?" 

What  will  happen  if  the  people  of  Christendom  cease 
to  believe  in  Church  doctrine?  The  result  will  be — 
that  not  the  Hebrew  legends  alone  but  the  religious 
wisdom  of  the  whole  world  will  become  accessible  and 
intelligible  to  them.  People  will  grow  up  and  de- 
velop with  unperverted  understandings  and  feelings. 
Having  discarded  a  teaching  accepted  credulously, 
people  will  order  their  relation  towards  God  reasonably, 
in  conformity  with  their  knowledge;  and  will  recog- 
nize the  moral,  obligations  that  flow  from  that  relation. 

"But  will  not  the  results  be  worse?" 

If  the  Church  doctrine  is  not  true — how  can  it  be 
worse  for  men  not  to  have  falsehood  preached  to  them 
as  truth,  especially  in  a  way  so  unfair  as  is  now  adopted 
for  the  purpose? 

"But,"  some  people  say,  "the  common  folk  are  coarse 
and  uneducated,  and  what  we,  educated  people,  do  not 
require,  may  yet  be  useful  and  even  indispensable,  for 
the  masses." 

If  all  men  are  made  alike,  then  all  must  travel  one 


AN  APPEAL  TO  THE  CLERGY.  75 

and  the  same  path  from  darkness  to  light,  from  igno- 
rance to  knowledge,  from  falsehood  to  truth.  You 
have  traveled  that  road,  and  have  attained  conscious- 
ness of  the,  unreliability  of  the  belief  in  which  you 
were  trained.  By  what  right  will  you  check  others 
from  making  the  same  advance? 

You  say  that  though  you  do  not  need  such  food,  it 
is  needed  by  the  masses.  But  no  wise  man  undertakes 
to  decide  the  physical  food  another  must  eat ;  how  then 
can  it  be  decided — and  who  can  decide — what  spiritual 
food  the  masses  of  the  people  must  have? 

The  fact  that  you  notice  among  the  people  a  demand 
for  this  doctrine  in  no  way  proves  that  the  demand 
ought  to  be  supplied.  There  exists  a  demand  for  in- 
toxicants and  tobacco — and  other  yet  worse  demands. 
And  the  fact  is  that  you  yourselves,  by  complex  meth- 
ods of  hypnotization,  evoke  this  very  demand,  by  the 
existence  of  which  you  try  to  justify  your  own  occu- 
pation. Only  cease  to  evoke  the  demand,  and  it  will 
not  exist ;  for,  as  in  your  own  case  so  with  everyone 
else,  there  can  be  no  demand  for  lies,  but  all  men  have 
moved  and  still  move  from  darkness  to  light;  and 
you  who  stand  nearer  to  the  light  should  try  to  make 
it  accessible  to  others,  and  not  to  hide  it  from  them. 

"But,"  I  hear  a  last  objection,  "will  the  result  not 
be  worse  if  we — educated,  moral  men,  who  desire  to 
do  good  to  the  people — abandon  our  posts  because  of 
the  doubts  that  have  arisen  in  our  souls,  and  let  our 


76  AN  APPEAL  TO  THE  CLERGY. 

places  be  taken  by  coarse,  immoral  men,  indifferent  to 
the  people's  good?" 

Undoubtedly  the  abandonment  of  the  clerical  pro- 
fession by  the  best  men,  will  have  the  effect  that  the 
ecclesiastical  business  passing  into  coarse,  immoral 
hands,  will  more  and  more  disintegrate,  and  expose  its 
own  falsity  and  harmfulness.  But  the  result  will  not 
be  worse,  for  the  disintegration  of  ecclesiastical  estab- 
lishments is  now  going  on,  and  is  one  of  the  means 
by  which  people  are  being  liberated.  And,  therefore, 
the  quicker  this  emancipation  is  accomplished,  by  en- 
lightened and  good  men  abandoning  the  clerical  pro- 
fession, the  better  it  will  be.  And  so,  the  greater  the 
number  of  enlightened  and  good  men  who  leave  the 
clerical  profession,  the  better. 

I  know  that  many  of  you  are  encumbered  with  fam- 
ilies, or  are  dependent  on  parents  who  require  you  to 
follow  the  course  you  have  begun;  I  know  how  dif- 
ficult it  is  to  abandon  a  post  that  brings  honor  or 
wealth  or  even  gives  a  competence  and  enables  you 
and  your  families  to  continue  a- life  to  which  you  are 
accustomed,  and  I  know  how  painful  it  is  to  go  against 
relatives  one  loves.  But  anything  is  better  than  to  do 
what  destroys  your  own  soul  and  injures  your  fellow- 
men. 

Therefore,  the  sooner  and  more  definitely  you  repent 
of  your  sin  and  cease  your  activity,  the  better  it  will 
be  not  only  for  others,  but  for  yourselves. 


AN  APPEAL  TO  THE  CLERGY.  77 

That  is  what  I — standing  now  on  the  brink  of  my 
grave,  and  clearly  seeing  the  chief  source  of  human 
ills — wished  to  say  to  you ;  and  to  say  not  in  order  to 
expose  or  condemn  you,  but  in  order  to  co-operate  in 
the  emancipation  of  men  from  the  terrible  evil  which 
the  preaching  of  your  doctrine  produces,  and  at  the 
same  time  to  help  you  to  rouse  yourselves  from  the 
hypnotic  sleep  in  which  now  you  often  fail  to  under- 
stand all  the  wickedness  of  your  own  actions. 

May  God,  who  sees  your  hearts,  help  you  in  the  ef- 
fort! 


ANSWER  TO  THE  RIDDLE  OF  LIFE. 


TRANSLATED  BY  ERNEST   H.   CROSBY.* 


We  should  begin  our  researches  with  that  which  we 
alone  know  with  certitude,  and  this  is  the  "I"  within 
us.  Life  is  what  I  feel  in  myself,  and  this  life  science 
cannot  define.  Nay,  it  is  my  idea  of  life  rather  which 
determines  what  I  am  to  consider  as  science,  and  I 
learn  all  outside  of  myself  solely  by  the  extension  of 
my  knowledge  of  my  own  mind  and  body.  We  know 
from  within  that  man  lives  only  for  his  own  happiness, 
and  his  aspiration  towards  it  and  his  pursuit  of  it  con- 
stitutes his  life.  At  first  he  is  conscious  of  the  life 
in  himself  alone,  and  hence  he  imagines  that  the  good 
which  he  seeks  must  be  his  own  individual  good.  His 
own  life  seems  the  real  life,  while  he  regards  the  life 


♦Selections  from  his  Tolstoy  and  His  Message,  pp.  36  ff., 
which  present  Tolstoy's  solution  of  the  problem  of  life,  his 
view  of  the  soul,  and  its  destiny  after  death,  which  is 
Christian  in  spirit  (explainmg  the  argument  of  his  belief 
in  the  doctrine  of  non-resistance)  and  at  the  same  time 
closely  resembles  the  Buddhist  conception  of  Nirvana. 

78 


ANSWER    TO    THE    RIDDLE   OF    LIFE.  79 

of  others  as  a  mere  phantom.  He  soon  finds  out  that 
other  men  take  the  same  view  of  the  world,  and  that 
the  life  in  which  he  shares  is  composed  of  a  vast  num- 
ber of  individuals,  each  bent  on  securing  its  own  wel- 
fare, and  consequently  doing  all  it  can  to  thwart  and 
destroy  the  others.  He  sees  that  in  such  a  struggle  it 
is  almost  hopeless  for  him  to  contend,  for  all  mankind 
is  against  him.  If,  on  the  other  hand,  he  succeeds  by 
chance  in  carrying  out  his  plans  for  happiness,  he  does 
not  even  then  enjoy  the  prize  as  he  anticipated.  The 
older  he  grows,  the  rarer  become  the  pleasures;  en- 
nui, satiety,  trouble  and  suffering  go  on  increasing; 
and  before  him  lie  old  age,  infirmity  and  death.  He 
will  go  down  to  the  grave,  but  the  world  will  continue 
to  live. 

The  real  life,  then,  is  the  life  outside  him,  and  his  own 
life,  which  originally  appeared  to  him  the  one  thing  of 
importance,  is  after  all  a  deception.  The  good  of  the 
individual  is  an  imposture,  and  if  it  could  be  obtained 
it  would  cease  at  death.  The  life  of  man  as  an  indi- 
viduality seeking  his  own  good,  in  the  midst  of  an 
infinite  host  of  similar  individualities  engaged  in  bring- 
ing one  another  to  naught  and  being  them^selves  anni- 
hilaited  in  the  end,  is  an  evil  and  an  absurdity.  It  can- 
not be  the  true  life. 

Our  quandary  arises  from  looking  upon  our  animal 
life  as  the  real  life.  Our  real  life  begins  with  the 
waking  of  our  consciousness,  at  the  moment  when  we 


8o  ANSWER    TO   THE    RIDDLE   OF    LIFE. 

perceive  that  life  lived  for  self  cannot  produce  happi- 
ness. We  feel  that  there  must  be  some  other  good. 
We  make  an  effort  to  find  it,  but,  failing,  we  fall  back 
into  our  old  ways.  These  are  the  first  throes  of  the 
birth  of  the  veritable  human  life.  This  new  life  only 
becomes  manifest  when  the  man  once  for  all  renounces 
the  welfare  of  his  animal  individuality  as  his  aim  in 
life.  By  so  doing  he  fulfils  the  law  of  reason,  the  law 
which  we  all  are  sensible  of  within  us — the  same  uni- 
versal law  which  governs  the  nutrition  and  reproduc- 
tion of  beast  and  plant. 

Our  real  life  is  our  willing  submission  to  this  law, 
and  not,  as  science  would  have  us  hold,  the  involun- 
tary subjection  of  our  bodies  to  the  laws  of  organic  ex- 
istence. Self-renunciation  is  as  natural  to  man  as  it 
is  for  birds  to  use  their  wings  instead  of  their  feet ;  it 
is  not  a  meritorious  or  heroic  act ;  it  is  simply  the  nec- 
essary condition  precedent  of  genuine  human  life. 
This  new  human  life  exhibits  itself  in  our  animal  ex- 
istence just  as  animal  life  does  in  matter.  Matter  is 
the  instrument  of  animal  life,  not  an  obstacle  to  it; 
and  so  our  animal  life  is  the  instrument  of  our  higher 
human  life  and  should  conform  to  its  behests. 

Life,  then,  is  the  activity  of  the  animal  individuality 
working  in  submission  to  the  law  of  reason.  Reason 
shows  man  that  happiness  cannot  be  obtained  by  a 
selfish  life,  and  leaves  only  one  outlet  open  for  him, 
and  that  is  Love.    Love  is  the  only  legitimate  mani- 


ANSWER   TO   THE    RIDDLE   OF    LIFE.  8l 

festation  of  life.  It  is  an  activity  which  has  for  its 
object  the  good  of  others.  When  it  makes  its  appear- 
ance, the  meaningless  strife  of  the  animal  life  ceases. 

Real  love  is  not  the  preference  of  certain  persons 
whose  presence  gives  one  pleasure.  This,  which  is 
ordinarily  called  love,  is  only  a  wild  stock  on  which 
true  love  may  be  grafted,  and  true  love  does  not  be- 
come possible  until  man  has  given  up  the  pursuit  of 
his  own  welfare.  Then  at  last  all  the  juices  of  his  life 
come  to  nourish  the  noble  graft,  while  the  trunk  of  the 
old  tree,  the  animal  individuality,  pours  into  it  its 
entire  vigor.  Love  is  the  preference  which  we  accord 
to  other  beings  over  ourselves.  It  is  not  a  burst  of  pas- 
sion, obscuring  the  reason,  but  on  the  contrary  no  other 
state  of  the  soul  is  so  rational  and  luminous,  so  calm 
and  joyous ;  it  is  the  natural  condition  of  children  and 
the  wise. 

Active  love  is  attainable  only  for  him  who  does 
not  place  his  happiness  in  his  individual  life,  and  who 
also  gives  free  play  to  his  feelings  of  good-will  towards 
others.  His  well-being  depends  upon  love  as  that  of  a 
plant  on  light.  He  does  not  ask  what  he  should  do, 
but  he  gives  himself  up  to  that  love  which  is  within  his 
reach.  He  who  loves  in  this  way  alone  possesses  life. 
Such  self-renunciation  lifts  him  from  animal  existence 
in  time  and  space  into  the  regions  of  life.  The  limita- 
tions of  time  and  space  are  incompatible  with  the  idea 
of  real  life.  To  attain  to  it  man  must  trust  himself 
to  his  wings. 


82  ANSWER   TO  THE   RIDDLE  OF   LIFE. 

Man's  body  changes ;  his  states  of  consciousness  are 
successive  and  differ  from  each  other ;  what  then  is  the 
"I"  ?  Any  child  can  answer  when  he  says,  "I  Hke  this ;  I 
don't  Hke  that."  The  "I"  is  that  which  likes— which 
loves.  It  is  the  exclusive  relationship  of  a  man's  being 
with  the  world,  that  relation  which  he  brings  with  him 
from  beyond  time  and  space.  It  is  said  that  in  his  ex- 
treme old  age,  St.  John  the  Apostle  had  the  habit  of  re- 
peating continually  the  words,  "Brethren,  love  one  an- 
other." His  animal  life  was  nearly  gone,  absorbed  in 
a  new  being  for  which  the  flesh  was  already  too  nar- 
row. For  the  man  who  measures  his  life  by  the  growth 
of  his  relation  of  love  with  the  world,  the  disappear- 
ance at  death  of  the  limitations  of  time  and  space  is 
only  the  mark  of  a  higher  degree  of  light. 

My  brother,  who  is  dead,  acts  upon  me  now  more 
strongly  than  he  did  in  life ;  he  even  penetrates  my  be- 
ing and  lifts  me  up  towards  him.  How  can  I  say  that 
he  is  dead  ?  Men  who  have  renounced  their  individual 
happiness  never  doubt  their  immortality.  Christ  knew 
that  He  would  continue  to  live  after  His  death  because 
He  had  already  entered  into  the  true  life  which  cannot 
cease.  He  lived  even  then  in  the  rays  of  that  other 
center  of  life  toward  which  He  was  advancing,  and 
He  saw  them  reflected  on  those  who  stood  around  Him. 
And  this  every  man  who  renounces  his  own  good  be- 
holds; he  passes  in  this  life  into  a  new  relation  with 
the  world  for  which  there  is  no  death ;  on  one  side  he 


ANSWER    TO    THE    RIDDLE   OF    LIFE.  83 

sees  the  new  light,  on  the  other  he  witnesses  its  actions 

on  his  fellows  after  being  refracted  through  himself; 

and  this  experience  gives  him  an   immovable   faith 

in  the  stability,  immortality,  and  eternal  growth  of  life. 

Faith  in  immortality  cannot  be  received  from  another ; 

you  cannot  convince  yourself  of  it  by  argument.     To 

have  this  faith  you  must  have  immortality;  you  must 

have  established  with  the  world  in  the  present  life  the 

new  relation  of  life,  which  the  world  is  no  longer  wide 

enough  to  contain. 

[Ernest  Howard  Crosby,  the  translator  of  Tolstoy's 
"Answer  to  the  Riddle  of  Life"  and  his  leading  disciple  in 
America,  has  shown  himself  a  devoted  friend  to  the  venerable 
Russian  reformer  whose  picture  he  places  before  us  in  the 
following  words :  "A  strange  figure — this  peasant  nobleman, 
this  aristocrat,  born  into  the  ruling  class  of  an  autocracy,  who 
condemns  all  government  and  caste,  this  veteran  of  two  wars 
who  proscribes  all  bloodshed,  this  keen  sportsman  turned 
vegetarian,  this  landlord  who  fellows  Henry  George,  this 
man  of  wealth  who  will  have  nothing  to  do  with  money,  this 
famous  novelist  who  thinks  that  he  wasted  his  time  in  writ- 
ing most  of  his  novels,  this  rigid  moralist,  one  of  whose  books 
at  least,  the  Kreutzer  Sonata,  was  placed  under  the  ban  of 
the  American  Post  Office.  That  same  dramatic  instinct  which 
matie  him  a  great  novelist,  which  impelled  Sir  Henry  Irving 
to  rank  his  two  plays  among  the  best  of  the  past  century,  and 
which,  as  we  have  seen,  has  so  often  led  him  to  find  lessons 
in  the  active  world  around  him,  this  same  instinct  has  made 
of  this  least  theatrical  and  most  self-forgetful  of  men  the 
dramatic  prefigurement  in  his  own  person  of  a  reunited  race, 
set  free  by  love  from  the  shackles  of  caste  and  violence.  As 
it  was  with  the  prophets  of  old,  so  with  him,  there  is  a  deeper 
significance  in  his  life,  in  the  tragedy  of  himself,  than  in  the 
burden  of  his  spoken  message."  And,  indeed,  Tolstoy  is  a 
remarkable  man   in   spite  of  much  that  may  be  called  one- 


84  ANSWER   TO    THE    RIDDLE   OF    LIFE. 

sided  and  eccentric.  In  his  rugged  originality  and  with  his 
independence  of  thought,  he  is  and  will  remain  forever  a  most 
unique  personality.  Mr.  Crosby's  enthusiasm  for  this  prophet 
of  peace  and  goodwill  on  earth  finds  utterance  in  the  follow- 
ing lines  in  his  Plain  Talk  in  Psalm  and  Parable: 

"Hail,  Tolstoy,  bold,  archaic  shape, 

Rude  pattern  of  the  man  to  be, 
From  'neath  whose  rugged  traits  escape 

Hints  of  a  manhood  fair  and  free. 

"I  read  a  meaning  in  your  face, 

A  message  wafted  from  above. 
Prophetic  of  an  equal  race 

Fused  into  one  by  robust  love. 

"Like  some  quaint  statue  long  concealed, 

Deep  buried  in  Mycenae's  mart, 
Wherein  we  clearly  see  revealed 

The  promise  of  Hellenic  art, 

"So  stand  you ;    while  aloof  and  proud. 
The  world  that  scribbles,  prates,  and  frets 

Seems  but  a  simpering,  futile  crowd 
Of  Dresden  china  statuettes. 

"Like  John  the  Baptist,  once  more  scan 
The  signs  that  mark  the  dawn  of  day. 

Forerunner  of  the  Perfect  Man, 
Make  straight  His  path,  prepare  the  way. 

"The  desert  too  is  your  abode. 
Your  garb  and  fare  of  little  worth; 

Thus  ever  has  the  Spirit  showed 
The  coming  reign  of  heaven  on  earth. 

"Not  in  king's  houses  may  we  greet 
The  prophets  whom  the  world  shall  bless. 

To  lay  my  verses  at  your  feet 
I  seek  you  in  the  wilderness."] 


VIEWS    ON    THE   RUSSO-JAPANESE 
WAR.* 


Two  thousand  years  ago  John  the  Baptist  and  then 
Jesus  said  to  men :  "The  time  is  fulfilled  and  the  King- 
dom of  God  is  at  hand,  bethink  yourselves  and  believe 
in  the  Gospel  (Mark  i.  15),  and  if  you  do  not  bethink 
yourselves  you  will  all  perish"  (Luke  xiii.  5). 

But  men  did  not  listen  to  them  and  the  destruction 
they  foretold  is  already  near  at  hand.  And  we  men 
of  our  time  cannot  but  see  it.  We  are  already  perish- 
ing and,  therefore,  we  cannot  leave  unheeded  that — 
old-in-time,  but  for  us  new — means  of  salvation. 

[Thus  he  makes  the  word  of  Christ,  "bethink  yourselves," 
the  subject  of  his  letter  and  chooses  it  as  its  title.  He  be- 
gins his  meditations  with  these  words:] 

And  again  war.  Again  sufferings,  necessary  to  no- 
body, utterly  uncalled  for ;  again  fraud,  again  the  uni- 
versal stupefaction  and  brutalism  of  men. 

Men  who  are  separated  from  each  other  by  thou- 
sands of  miles,  hundreds  of  thousands  of  such  men  (on 


*From  Bethink  Yourselves   (Chicago,  Hammer smark  Pub- 
lishing Co.),  with  editorial  comments  in  brackets. 

85 


86  VIEWS  ON  THE  RUSSO-JAPANESE  WAR. 

the  one  hand — Buddhists,  whose  law  forbids  the  kill- 
ing not  only  of  men  but  of  animals ;  on  the  other  hand 
— Christians,  professing  the  law  of  brotherhood  and 
love),  like  wild  beasts  on  land  and  on  sea  are  seeking 
out  each  other  in  order  to  kill,  torture  and  mutilate 
each  other  in  the  most  cruel  way.  What  can  this  be? 
Is  it  a  dream  or  a  reality  ?  Something  is  taking  place 
which  should  not,  cannot  be ;  one  longs  to  believe  that 
it  is  a  dream  and  to  awake  from  it.  But  no,  it  is  not  a 
dream,  it  is  a  dreadful  reality! 

[Count  Tolstoy  does  not  believe  in  government  by  force 
and  even  appears  to  sacrifice  his  patriotism.  He  knows  only 
his  religious  duties,  and  the  Russian  Empire  is  to  him  a  vast 
conglomeration  of  different  territories.    He  says:] 

If  there  be  a  God,  He  will  not  ask  me  when  I  die 
(which  may  happen  at  any  moment)  whether  I  re- 
tained Chi-Nam-Po  with  its  timber  stores,  or  Port 
Arthur,  or  even  that  conglomeration  which  is  called 
the  Russian  Empire,  which  He  did  not  confide  to  my 
care,  but  He  will  ask  me  what  I  have  done  with  that 
life  which  He  put  at  my  disposal — did  I  use  it  for  the 
purpose  for  which  it  was  predestined,  and  under  the 
conditions  for  fulfilling  which  it  was  intmsted  to  me? 
Have  I  fulfilled  His  law? 

[Yet  the  state  of  war  exists  and  the  question  is  no  longer 
whether  or  not  war  is  defensible,  but  what  is  to  be  done  now 
when  the  enemies  attack  us.] 

Love  your  enemies  and  ye  will  have  none,  is  said 

in  the  teaching  of  the  twelve  apostles.    This  answer  is 


VIEWS  ON  THE  RUSSO-JAPANESE  WAR.  8/ 

not  merely  words,  as  those  may  imagine  who  are  ac- 
customed to  think  that  the  recommendation  of  love  to 
one's  enemies  is  something  hyperbolical  and  signifies 
not  that  which  is  expressed,  but  something  else.  This 
answer  is  the  indication  of  a  very  clear  and  definite 
activity,  and  of  its  consequences. 

To  love  one's  enemies — the  Japanese,  the  Chinese, 
those  yellow  peoples  toward  whom  benighted  men  are 
now  endeavoring  to  excite  our  hatred — to  love  them 
means  not  to  kill  them  for  the  purpose  of  having  the 
right  of  poisoning  them  with  opium,  as  did  the  En- 
glish ;  not  to  kill  them  in  order  to  seize  their  land,  as 
was  done  by  the  French,  the  Russians,  and  the  Ger- 
mans; not  to  bury  them  alive  in  punishment  for  in- 
juring roads,  not  to  tie  them  together  by  their  hair, 
not  to  drown  them  in  their  river  Amur,  as  did  the 
Russians. 

[The  most  graphic  parts  of  the  letter  are  the  stories  which 
Tolstoy  tells  of  his  personal  impressions.    He  says:] 

Yesterday  I  met  a  reservist  soldier  accompanied  by 
his  mother  and  wife.  All  three  were  riding  in  a  cart ; 
he  had  a  drop  too  much ;  his  wife's  face  was  swollen 
with  tears.    He  turned  to  me : 

"Good-bye  to  thee !  Lyof  Nikolaevitch,  off  to  the  Far 
East." 

"Well,  art  thou  going  to  fight?" 

"Well,  some  one  has  to  fight!" 

"No  one  need  fight!" 


88  VIEWS  ON  THE  RUSSO-JAPANESE  WAR. 

He  reflected  for  a  mornent.  "But  what  is  one  to  do, 
where  can  one  escape?" 

I  saw  that  he  had  understood  me,  had  understood 
that  the  work  to  which  he  was  being  sent  was  an  evil 
work. 

"Where  can  one  escape?"  That  is  the  precise  ex- 
pression of  that  mental  condition,  which  in  the  official 
and  journalistic  world  is  translated  into  the  words, 
"For  the  Faith,  the  Czar,  and  the  Fatherland,"  Those 
who,  abandoning  their  hungry  families,  go  to  suffer- 
ing, to  death,  say  as  they  feel:  "Where  can  one 
escape?"  Whereas  those  who  sit  in  safety  in  their 
luxurious  palaces  say  that  all  Russian  men  are  ready  to 
sacrifice  their  lives  for  their  adored  monarch,  and  for 
the  glory  and  greatness  of  Russia. 

Yesterday,  from  a  peasant  I  know,  I  received  two 
letters,  one  after  the  other. 

This  is  the  first: 

"Dear  Lyof  Nikolaevitch — Well,  to-day  I  have  re- 
ceived my  official  announcement  of  my  call  to  service, 
to-morrow  I  must  present  myself  at  the  headquarters. 
That  is  all.  And  after  that — to  the  Far  East  to  meet 
the  Japanese  bullets. 

"About  my  own  and  my  household's  grief,  I  will  not 
tell  you;  it  is  not  you  who  will  fail  to  understand  all 
the  horror  of  my  position  and  the  horrors  of  war,  all 
this  you  have  long  ago  painfully  realized,  and  you  un- 
derstand it  all.    How  I  have  longed  to  visit  you,  to 


VIEWS  ON  THE  RUSSO-JAPANESE  WAR.  89 

have  a  talk  with  you.  I  had  written  to  you  a  long  let- 
ter, in  which  I  had  described  the  torments  of  my  soul; 
but  I  had  not  had  time  to  copy  it  when  I  received  my 
summons.  What  is  my  wife  to  do  now  with  her  four 
children?  As  an  old  man,  of  course,  you  cannot  do 
anything  yourself  for  my  folks,  but  you  might  ask  some 
of  your  friends  in  their  leisure  to  visit  my  orphaned 
family.  I  beg  you  earnestly  that  if  my  wife  proves 
unable  to  bear  the  agony  of  her  helplessness  with  her 
burden  of  children,  and  makes  up  her  mind  to  go  to 
you  for  help  and  counsel  you  will  receive  and  console 
her.  Although  she  does  not  know  you  personally,  she 
believes  in  your  word,  and  that  means  much. 

"I  was  not  able  to  resist  the  summons,  but  I  say  be- 
forehand that  through  me  not  one  Japanese  family 
shall  be  orphaned.  My  God!  how  dreadful  is  all  this 
— how  distressing  and  painful  to  abandon  all  by  which 
one  lives,  and  in  which  one  is  concerned." 

The  second  letter  is  as  follows : 

"Kindest  Lyof  Nikolaevitch — Only  one  day  of  actual 
service  has  passed,  and  I  have  already  lived  through 
an  eternity  of  most  desperate  torments.  From  8  o'clock 
in  the  morning  till  9  in  the  evening  we  have  been 
crowded  and  knocked  about  to  and  fro  in  the  bar- 
racks yard,  like  a  herd  of  cattle,  the  comedy  of  med- 
ical examination  was  three  times  repeated,  and  those 
who  had  reported  themselves  ill  did  not  receive  even  ten 
minutes'   attention  before   they  were  marked   'satis- 


90  VIEWS  ON  THE  RUSSO-JAPANESE  WAR. 

factory.'  When  we,  these  two  thousand  satisfactory 
individuals,  were  driven  from  the  military  commander 
to  the  Barracks,  along  the  road  spread  out.  for  almost  a 
verst  stood  a  crowd  of  relatives,  mothers,  and  wives, 
with  infants  in  arms,  and  if  you  had  only  heard  and 
seen  how  they  clasped  their  fathers,  husbands,  sons 
and  hanging  round  their  necks  wailed  hopelessly ! 
Generally  I  behave  in  a  reserved  way  and  can  restrain 
my  feelings,  but  I  could  not  hold  out,  and  I  also  wept." 
(In  journalistic  language  this  same  is  expressed  thus: 
"The  upheaval  of  patriotic  feelings  is  immense.") 

"Where  is  the  standard  that  can  measure  all  this 
immensity  of  woe  now  spreading  itself  over  almost 
one-third  of  the  world?  And  we,  we  are  now  that 
food  for  cannon,  which  in  the  near  future  will  be  of- 
fered as  a  sacrifice  to  the  god  of  vengeance  and  horror. 

"I  cannot  manage  to  establish  my  inner  balance. 
Oh!  how  I  execrate  myself  for  this  double-mindedness 
which  prevents  my  serving  one  Master  and  God." 

This  man  does  not  yet  sufficiently  believe  that  what 
destroys  the  body  is  not  dreadful,  but  that  which  de- 
stroys both  the  body  and  the  soul,  therefore  he  cannot 
refuse  to  go,  yet  while  leaving  his  own  family  he 
promises  beforehand  that  through  him  not  one  Japanese 
family  shall  be  orphaned ;  he  believes  in  the  chief  law 
of  God,  the  law  of  all  religions — to  act  toward  others 
as  one  wishes  others  to  act  toward  oneself.  Of  such 
men  more  or  less  consciously  recognizing  this  law, 


VIEWS  ON  THE  RUSSO-JAPANESE  WAR.  9I 

there  are  in  our  time,  not  in  the  Christian  world  alone, 
but  in  the  Buddhistic,  Mahomedan,  Confucian,  and 
Brahminic  world,  not  only  thousands  but  millions. 

There  exist  true  heroes,  not  those  who  are  now  feted 
because,  having  wished  to  kill  others,  they  were  not 
killed  themselves,  but  true  heroes  who  are  now  con- 
fined in  prisons  and  in  the  province  of  Yakoutsk  for 
having  categorically  refused  to  enter  the  ranks  of  mur- 
derers, and  who  have  preferred  martyrdom  to  this  de- 
parture from  the  law  of  Jesus.  There  are  also  such 
as  he  who  writes  to  me,  who  go,  but  will  not  kill.  But 
also  that  majority  which  goes  without  thinking,  and 
endeavors  not  to  think  of  what  it  is  doing,  still  in  the 
depth  of  its  soul,  does  not  already  feel  that  it  is  doing 
an  evil  deed  by  obeying  authorities  who  tear  men  from 
labor  and  from  their  families,  and  send  them  to  need- 
less slaughter  of  men,  repugnant  to  their  souls  and 
their  faith;  and  they  go  only  because  they  are  so  en- 
tangled on  all  sides  that — "Where  can  one  escape?" 

Meanwhile  those  who  remain  at  home  not  only  feel 
this  but  know  and  express  it.  Yesterday  in  the  high 
road  I  met  some  peasants  returning  from  Toula.  One 
of  them  was  reading  a  leaflet  as  he  was  walking  by  the 
side  of  his  cart. 

I  asked,  "What  is  that  ?  a  telegram  ?" 
"This  is  yesterday's,  but  here  is  one  of  to-day." 
He  took  another  out  of  his  pocket.    We  stopped.    I 
read  it. 


92  VIEWS  ON  THE  RUSSO-JAPANESE  WAR. 

"You  should  have  seen  what  took  place  yesterday 
at  the  station,"  he  said,  "It  was  dreadful." 

"Wives,  children,  more  than  a  thousand  of  them, 
weeping.  They  surrounded  the  train,  but  were  al- 
lowed no  further.  Strangers  wept,  looking  on.  One 
woman  from  Toula  gasped  and  fell  down  dead ;  five 
children.  They  have  since  been  placed  in  various  in- 
stitutions, but  the  father  was  driven  away  all  the 
same.  .  .  .  What  do  we  want  with  this  Manchu- 
ria, or  whatever  it  is  called?  There  is  sufficient  land 
here.  And  what  a  lot  of  people  and  of  property  has 
been  destroyed." 


EPILOGUE. 


PATRIOTISM    AND     CHAUVINISM. 


BY   DR.    PAUL   CARUS. 


Count  Leo  Tolstoy  presents  his  readers  with  a  scath- 
ing denunciation  of  that  wrong  kind  of  patriotism 
which  preaches  the  hatred  of  other  nationalities,  and 
is  based  upon  the  notion  that  the  perdition  of  our 
neighbors  will  be  conducive  to  our  own  welfare.  How- 
ever, in  his  praiseworthy  desire  to  promote  the  senti- 
ment of  good-will  toward  all  mankind,  our  distin- 
guished author  seems  to  overlook  the  important  fact 
that  there  is  also  a  right  kind  of  patriotism  which  con- 
sists in  the  love  of  one's  own  country  and  in  the  legiti- 
mate aspiration  of  preserving  all  that  is  good  in  the 
character  and  institutions  of  one's  own  nationality. 
Tliere  is  a  wrong  so-called  patriotism  which  is  national 
selfishness ;  and  this  spirit  has  been  so  splendidly  char- 
acterized by  Scribe  in  his  Soldat  laboureur  in  the  per- 
son of  Giauvin,  that  it  is  commonly  called  "Chauvin- 
ism" in  Europe.     But  patriotism  proper  is  the  deter- 

93 


94  PATRIOTISM   AND  CHAUVINISM. 

mination  to  keep  intact  the  honor  of  one's  own  coun- 
try. 

Is  it  difficult  to  distinguish  between  right  patriotism 
and  its  perversion,  Chauvinism  ?  I  believe  not !  Right 
patriotism  will  always  be  compatible  with  the  broadest 
and  most  cosmopolitan  humanitarianism.  It  is  a  noble 
ambition  that  one's  own  nation  should  do  what  is  right 
toward  others,  that  she  should  do  her  best  in  the  gen- 
eral progress  of  civilization  and  keep  abreast  with  the 
progress  that  is  being  made  in  industry,  invention, 
science,  and  art. 

If  Chauvinism  is  national  selfishness,  patriotism  is 
national  self-respect  and  aspiration.  The  extinction  of 
selfishness  does  not  imply  the  extinction  of  self  respect 
and  aspiration.  On  the  contrary,  we  must  encourage 
that  proper  kind  of  self-love  which  makes  a  man  am- 
bitious to  accomplish  something  in  life  which  in  the 
measure  of  its  usefulness  to  others  will  bring  home  to 
him  the  reward  of  his  labors. 

Let  us  retain  as  a  designation  for  the  proper  love  of 
country  the  noble  word  patriotism,  the  etymology  of 
which  reminds  us  of  the  sacred  inheritance  that  chil- 
dren receive  from  their  fathers ;  but  let  us  brand  all 
national  selfishness  as  "Chauvinism."  Patriotism  must 
be  cherished  dearly,  but  Chauvinism  should  not  be 
countenanced.  Our  children  must  be  educated  to  ap- 
preciate the  right  kind  of  patriotism  which  in  time  will 


PATRIOTISM   AND  CHAUVINISM.  95 

abolish  all  unnecessary  warfare  and  military  rivalry 
among  the  nations. 

As  we  must  not  condemn  patriotism  because  of  the 
existence  of  Chauvinism,  so  we  must  not  regard  the 
governments  of  nations  as  nuisances  on  account  of 
the  abuses  of  which  they  are  guilty.  Governments,  it 
is  true,  are  always  inclined  to  encroach  upon  the  rights 
of  their  citizens,  whom  those  in  power  are  in  the  habit 
of  calling  their  "subjects,"  a  term  that  should  be  dis- 
carded from  the  law-books  of  all  nations ;  but  for  that 
reason  the  function  of  governments  is  by  no  means  a 
redundant  office.  The  function  of  governments  does 
not  consist  in  ruling  the  people,  not  in  bossing  or 
domineering;  the  function  of  governments  is  the  ad- 
ministration of  the  public  affairs  of  the  people,  a  duty 
which  is  of  paramount  importance  and  cannot  without 
great  harm  to  the  community  be  dispensed  with. 

A  reply  to  Count  Tolstoy  has  been  made  by  James 
Burrill  Angell  in  a  baccalaureate  address  at  the  Uni- 
versity of  Michigan  on  "Patriotism  and  International 
Brotherhood,"  in  which  he  said :  "We  profess,  as  indi- 
viduals and  as  a  nation,  to  be  governed  by  the  princi- 
ples of  Christian  ethics.  We  are  all  agreed  that  pa- 
triotism is  so  commendable  a  virtue  that  we  despise, 
if  we  do  not  hate,  a  citizen  who  is  devoid  of  it.  We 
are  all  agreed  that  our  nation,  if  it  is  to  be  respected 
by  others  or  by  us,  must  maintain  its  rights  with  dig- 
nity and  self-respect.  .  .  ,  The  contradiction 
which  Tolstoy  sees  between  patriotism  and  Christian- 


96  PATRIOTISM   AND  CHAUVINISM. 

ity  does  not  necessarily  exist.  They  are  not  exclusive 
of  each  other. 

"Providentially  we  are  so  situated  that  it  has  been 
easy  for  us,  with  a  genuine  patriotism,  to  develop  our 
resources  and  to  attend  to  our  own  affairs  without 
much  complication  with  the  great  powers  of  the  world, 
and  without  cherishing  sharp  animosities  toward  them. 
But  it  is  too  much  to  expect  that  questions  will  not 
arise  from  time  to  time — many  of  them  serious  and 
difficult  questions — between  us  and  other  nations.  Our 
army  is  none  too  large,  perhaps  hardly  large  enough, 
for  the  police  power  which  it  is  called  to  exercise  over 
our  large  expanse  of  territory.  Our  navy  is  none  too 
powerful  to  represent  us  and  protect  our  citizens  and 
their  interests  in  the  various  countries  of  the  world. 
The  coast  defenses  of  some  of  our  great  cities  might 
well  be  strengthened.  I  regard  the  maintenance  of  a 
moderate  force  and  of  defenses  of  our  chief  harbors 
as  peace  measures,  which  will  make  nations  hesitate 
about  imposing  on  us.  Nevertheless,  we  need  not  be 
bristling  with  excitement  about  the  constant  danger  of 
attack  from  foreign  powers,  but  our  attitude  toward 
them  should  be  one  of  dignified  independence  and  of  a 
friendly  desire  to  settle  all  questions  with  them  on  a 
just  and  reasonable  basis  by  peaceful  methods. 

"Of  late  years  there  have  been  some  notable  expres- 
sions in  favor  of  the  arbitral  settlement  of  controver- 
sies between  nations.     .    .     .    A  body  of  three  hun- 


PATRIOTISM   AND  CHAUVINISM.  ^ 

dred  men,  representing  forty  states  of  the  Union,  and 
comprising  many  men  of  high  influence  and  reputa- 
tion, have  recently  held  a  meeting  in  Washington  for 
the  express  purpose  of  urging  our  government  to 
establish  a  permanent  court  of  arbitration  at  once  with 
Great  Britain,  if  practicable,  and  as  soon  as  possible 
with  other  nations.  It  is  believed  by  eminent  jurists 
and  statesmen  that  a  court  can  be  constituted  by  Great 
Britain  and  the  United  States  whose  decisions  would 
command  the  assent  of  both  nations. 

"Remembering  that  'God  hath  made  of  one  blood 
all  nations  of  men,'  what  higher  honor  can  we  wish  for 
our  people  than  that  they  should  add  to  all  their  tri- 
umphs in  the  industrial  arts  and  in  the  establishment 
of  free  and  republican  institutions  the  splendid  triumph 
of  teaching  all  nations  to  live  together  as  brothers  un- 
der the  blessed  command  of  the  Prince  of  Peace." 

We  Americans  have  the  confidence  that,  in  spite  of 
the  various  drawbacks  in  our  politics,  our  government 
is  the  nearest  approach  to  the  ideal  of  a  truly  popular 
administration  of  the  common  interests  of  all  citizens, 
rendering  it  more  truly  than  other  governments  a  gov- 
ernment of  the  people,  by  the  people,  and  for  the  people. 

The  more  the  narrow  Chauvinism  of  national  vanity 
is  replaced  by  the  pure  patriotism  of  national  in- 
tegrity and  love  of  country,  and  the  more  the  various 
governments  of  the  world  become  pure-handed  admin- 
istrators of  the  true  interests  of  their  people,  the  rarer 


98  PATRIOTISM   AND  CHAUVINISM." 

wars  will  become,  the  more  apparent  will  be  the  soli- 
darity of  the  whole  human  race,  and  thus  the  nations 
of  the  earth  will  be  readier  to  have  their  disputes  de- 
cided by  arbitration. 

While,  in  the  sense  here  set  forth,  we  would  not  join 
Count  Tolstoy's  sweeping  condemnation  of  all  gov- 
ernments and  of  all  patriotism,  we  agree  with  him  in 
his  denunciation  of  all  Chauvinism  and  Jingoism ;  and 
we  are  convinced  that  his  expositions  will  set  people 
to  thinking  and  will  contribute  a  great  deal  toward 
the  realization  of  the  cosmopolitan  ideal  of  peace  on 
earth  among  the  men  of  good-will. 


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CARUS,  DR.  PAUL. 

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HAUPT,  PAUL. 

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THE  OPEN    COURT  is  a  popular 
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one-substance  theory,  be  it  materialistic  or  spiritual- 
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sistency. All  truths  form  one  consistent  system,  and 
any  dualism  of  irreconcilable  statements  indicates 
that  there  is  a  problem  to  be  solved;  there  must  be 
fault  somewhere  either  in  our  reasoning  or  in  our 
knowledge  of  facts.  Science  always  implies  Monism, 
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